Publisher: printed by I D awson for Nathaniell Newbery and are to be sold at his shop at the signe of the starre vnder St Peters Church in Corn hill and in Popes head Alley
FOr me to beginne with a large Discourse of this whole Booke by way of Preface, would be both tedious, and incommodious; neither pleasing, nor profitable;
FOr me to begin with a large Discourse of this Whole Book by Way of Preface, would be both tedious, and incommodious; neither pleasing, nor profitable;
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especially too, sith they, who are acquainted with the Scriptures, or haue some little insight thereinto, cannot be ignorant that this Booke hath God for the Author, Salomon for the Writer, Proverbs, or Divine Parables, for the Matter of the same.
especially too, sith they, who Are acquainted with the Scriptures, or have Some little insight thereinto, cannot be ignorant that this Book hath God for the Author, Solomon for the Writer, Proverbs, or Divine Parables, for the Matter of the same.
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This Text conteineth a two-fold Subiect, and suteably consisteth, of two Proverbes. Here we haue, first, a Provident man, and a Proverb concerning him;
This Text Containeth a twofold Subject, and suitably Consisteth, of two Proverbs. Here we have, First, a Provident man, and a Proverb Concerning him;
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The word in the Originall is a Craftie, or Subtile man , comming of a word which signifies to be subtile, or to deale craftily. It is a Metaphor borrowed from, naked persons, who turne themselues euery way, sometimes to this side, sometimes to that. Mee thinkes the Seventie Interpreters haue rendered it well;
The word in the Original is a Crafty, or Subtle man, coming of a word which signifies to be subtle, or to deal craftily. It is a Metaphor borrowed from, naked Persons, who turn themselves every weigh, sometime to this side, sometime to that. Me thinks the Seventie Interpreters have rendered it well;
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A man medling in euery busines, (that is to say) A man working towardes any thing, any change, any state, any calamitie , &c. As if the wise man here should intend such a man as hath his wittes about him, or a person so politique, as that he knowes what to doe,
A man meddling in every business, (that is to say) A man working towards any thing, any change, any state, any calamity, etc. As if the wise man Here should intend such a man as hath his wits about him, or a person so politic, as that he knows what to do,
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For the saluing whereof, howbeit, Some doe take it in a bad sense, and would vnderstand one that is wickedly craftie; or (as the Apostle speaketh) wise to doe euill , subtile to fancy euery humour, a man for all companies,
For the salving whereof, howbeit, some do take it in a bad sense, and would understand one that is wickedly crafty; or (as the Apostle speaks) wise to do evil, subtle to fancy every humour, a man for all companies,
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for all times, such as were some of the Rulers amongst the Iewes in the time of Christ, who were too craftie to professe themselues the Disciples of Christ;
for all times, such as were Some of the Rulers among the Iewes in the time of christ, who were too crafty to profess themselves the Disciples of christ;
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as the Serpent was, who beguiled Eue; not craftie as Cheaters be, to circumvent their brethren to their hurt, either in gaming, trading, buying, selling, or the like; for these are mischieuously craftie;
as the Serpent was, who beguiled Eue; not crafty as Cheaters be, to circumvent their brothers to their hurt, either in gaming, trading, buying, selling, or the like; for these Are mischievously crafty;
In the Citie he is esteemed a foole that straynes at a lie, at an oath, at a false glosse to make his deceitfull wares goe off hand, to beguile buyers withall,
In the city he is esteemed a fool that strains At a lie, At an oath, At a false gloss to make his deceitful wares go off hand, to beguile buyers withal,
and singular fooles. Ah (my brethren ) what miserable times doe wee liue in? What vncharitable opinions? cankred affections, doth our age afford? that cannot beteame Religion it selfe the name of wisedome; nor such as fauour,
and singular Fools. Ah (my brothers) what miserable times do we live in? What uncharitable opinions? cankered affections, does our age afford? that cannot beteame Religion it self the name of Wisdom; nor such as favour,
How can a man be iust, and religious, if he be not truely wise ? Who haue a better insight into their estate of misery, into the meanes of their recouery, then the people of God haue? Who haue their wittes better exercised , to discerne of things that differ then they? Who more cunning then they in making the best choices,
How can a man be just, and religious, if he be not truly wise? Who have a better insight into their estate of misery, into the means of their recovery, then the people of God have? Who have their wits better exercised, to discern of things that differ then they? Who more cunning then they in making the best choices,
for vnmatchable honours, for durable treasures, and vnspeakeable pleasures then they? And are such ones fooles? Where are mens eyes? What are mens iudgements? Were they not fooles themselues, had not malice against God,
for unmatchable honours, for durable treasures, and unspeakable pleasures then they? And Are such ones Fools? Where Are men's eyes? What Are men's Judgments? Were they not Fools themselves, had not malice against God,
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Let therefore all vnrighteous, and irreligious ones (be they of the profaner, or ciuiller sort) learne to repute the Children of God wiser then they haue done,
Let Therefore all unrighteous, and irreligious ones (be they of the profaner, or Civilier sort) Learn to repute the Children of God Wiser then they have done,
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that is, as the accounting of Gods ordinance of Preaching a foolish thing is a marke of perishing ▪ so the befooling of the members of Christ, (who are in this Text stiled prudent, ) is a fearefull token of damnation. For saith Christ himselfe;
that is, as the accounting of God's Ordinance of Preaching a foolish thing is a mark of perishing ▪ so the befooling of the members of christ, (who Are in this Text styled prudent,) is a fearful token of damnation. For Says christ himself;
Secondly, Let the meditation of this poynt, keepe you that are the Children of God, from being discouraged at the befooling termes, wherewithall the Deuills Mimickes, and the worldes mock-gods, doe abuse you.
Secondly, Let the meditation of this point, keep you that Are the Children of God, from being discouraged At the befooling terms, wherewithal the Devils Mimics, and the world's mock-gods, do abuse you.
It may be, both your persons and profession are brought forth in Showes and Stage-playes (where no Villany is wanting ) and there by Satans - Apes, and Agents exposed to derision;
It may be, both your Persons and profession Are brought forth in Shows and Stageplays (where no Villainy is wanting) and there by Satan - Apes, and Agents exposed to derision;
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and what you doe, who teacheth you from heauen, who hath made you partakers of the wisedome of Christ, who hath put his spirit (the spirit of wisedome) into your inward parts ) so long as HE (I say) hath adorned you with this Title of Dou• like providence, of harmeles policie; you for your partes are well enough:
and what you do, who Teaches you from heaven, who hath made you partakers of the Wisdom of christ, who hath put his Spirit (the Spirit of Wisdom) into your inward parts) so long as HE (I say) hath adorned you with this Title of Dou• like providence, of harmless policy; you for your parts Are well enough:
and a couragious heart, and valorus spirit, which lookes at that All-seeing God, and expecteth prayse from him alone, can easily despise the speeches of euill men;
and a courageous heart, and valorous Spirit, which looks At that All-seeing God, and Expects praise from him alone, can Easily despise the Speeches of evil men;
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Now wee for our partes, professe our selues to haue grace, to be vertuous; oh be wee then so couragious, as (with Noah, that iust one, who was not daunted at millions and myriads of reproches) to beate downe,
Now we for our parts, profess our selves to have grace, to be virtuous; o be we then so courageous, as (with Noah, that just one, who was not daunted At millions and myriads of Reproaches) to beat down,
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and keepe vnder all such faynting thoughts, and fearefull conceites, as this consideration (that the world reputes vs fooles) may occasion in vs. I am sure, miserable would your case be,
and keep under all such fainting thoughts, and fearful conceits, as this consideration (that the world reputes us Fools) may occasion in us I am sure, miserable would your case be,
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then to haue the wisedome of the world, then to be reputed wise in the world, and in the meane time to be fooles in Gods account, for being enemies vnto him.
then to have the Wisdom of the world, then to be reputed wise in the world, and in the mean time to be Fools in God's account, for being enemies unto him.
Foreseeth ]. The word is in the Originall [ Seeth ] and so it is vsually translated in other Languages, sauing that the Septuagint doe turne Seeth into Seeing, and Piscator (among the Latines) foreseeth into foreseeing; Both vsing a participle in stead of the Verbe.
Foreseeth ]. The word is in the Original [ Sees ] and so it is usually translated in other Languages, Saving that the septuagint do turn Sees into Seeing, and Piscator (among the Latins) Foreseeth into Foreseeing; Both using a participle in stead of the Verb.
for explications sake, to shew what a kinde of seeing the Hebrew intendeth in this Text. For, inasmuch as the word See; hath divers constructions in the Booke of God,
for explications sake, to show what a kind of seeing the Hebrew intends in this Text. For, inasmuch as the word See; hath diverse constructions in the Book of God,
sometimes metaphorically to vnderstand , with diligence to obserue, and marke , to receiue a thing from God by propheticall reuelation , to beleeue , sometimes to heare , sometimes to beware, &c. Why may it not as well signifie to foresee: especially too,
sometime metaphorically to understand, with diligence to observe, and mark, to receive a thing from God by prophetical Revelation, to believe, sometime to hear, sometime to beware, etc. Why may it not as well signify to foresee: especially too,
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sith there can be no sure beleeuing, that a thing will happen, no provident bewaring of a thing that may happen without foresight, and no foresight without seeing, either with the eye of the body, or else with the eye of the minde. You haue the Act explained.
sith there can be no sure believing, that a thing will happen, no provident bewaring of a thing that may happen without foresight, and no foresight without seeing, either with the eye of the body, or Else with the eye of the mind. You have the Act explained.
If we should here vnderstand the euill of sinne, the meaning would be this, that a wise Christian forseeth what may be to him an occasion of sinne, that he may shunne it. But leauing this;
If we should Here understand the evil of sin, the meaning would be this, that a wise Christian Foreseeth what may be to him an occasion of sin, that he may shun it. But leaving this;
And this euill of punishment, some restrayne to one thing, some to another: As some to places of preferment, either in the Church, or Common-wealth, as if this should be the meaning ;
And this evil of punishment, Some restrain to one thing, Some to Another: As Some to places of preferment, either in the Church, or Commonwealth, as if this should be the meaning;
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A craftie Christian weigheth with himselfe how great danger, or perill, is in great honours, in high places of command, in wealthy Priest-hoodes, and the like.
A crafty Christian weigheth with himself how great danger, or peril, is in great honours, in high places of command, in wealthy Priesthoods, and the like.
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Some other referre it (in part) to great and grosse sinnes, as if the sense should be this; A prudent man foreseeth what mischiefe comes by drunkennesse, adulterio, contention, ambition, and such like sins.
some other refer it (in part) to great and gross Sins, as if the sense should be this; A prudent man Foreseeth what mischief comes by Drunkenness, Adultery, contention, ambition, and such like Sins.
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But (because of the Particle The, it being termed rather THE euill, then euill, or, An euill ) I rather extend it to some eminent danger that a people may be in, to some notable iudgement imminent, or hanging ouer a place: and so deliuer the meaning in these termes:
But (Because of the Particle Thee, it being termed rather THE evil, then evil, or, an evil) I rather extend it to Some eminent danger that a people may be in, to Some notable judgement imminent, or hanging over a place: and so deliver the meaning in these terms:
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The Doctrines which hence I collect, are these two. 1. That it is possible for a people, where good men are, to be in great danger, eminent iudgements may hang ouer it.
The Doctrines which hence I collect, Are these two. 1. That it is possible for a people, where good men Are, to be in great danger, eminent Judgments may hang over it.
and the chiefest vse which I shall put this branch of the Text vnto, doth after a sort arise from both these Doctrines now propounded, as they are ioyntly considered.
and the chiefest use which I shall put this branch of the Text unto, does After a sort arise from both these Doctrines now propounded, as they Are jointly considered.
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It is possible for some eminent euill, or iudgement to hang ouer a place, to be comming vpon a people where God hath his Church, where wise Christians are.
It is possible for Some eminent evil, or judgement to hang over a place, to be coming upon a people where God hath his Church, where wise Christians Are.
If I should distinguish the iudgements of God into three sortes, Eternall, Spirituall, and Temporall; I could demonstrate the truth of the poynt by each of them.
If I should distinguish the Judgments of God into three sorts, Eternal, Spiritual, and Temporal; I could demonstrate the truth of the point by each of them.
First, that Eternall iudgements (which are the shutting out of heauen, and the thrusting into hell) may hang ouer such a place (that is) ouer some in such a place;
First, that Eternal Judgments (which Are the shutting out of heaven, and the thrusting into hell) may hang over such a place (that is) over Some in such a place;
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Secondly, for Spirituall iudgements, as namely, 1. A famine of the Word, which is an heauie plague. 2. Generall hardnesse of heart. 3. Generall defection from Religion, or falling away from God;
Secondly, for Spiritual Judgments, as namely, 1. A famine of the Word, which is an heavy plague. 2. General hardness of heart. 3. General defection from Religion, or falling away from God;
which the Author to the Hebrewes, calls a departing from the LIVING God , or God of life; A drawing backe to perdition: that such may hang ouer such a place, I could make good from the examples of the Israelites; Amongst them good men were,
which the Author to the Hebrews, calls a departing from the LIVING God, or God of life; A drawing back to perdition: that such may hang over such a place, I could make good from the Examples of the Israelites; among them good men were,
yet the iudgement of a spirituall famine and declining from God, which came to passe in Ieroboams time, did euen hang ouer the heads of the ten Tribes, in the latter end of Salomons reigne,
yet the judgement of a spiritual famine and declining from God, which Come to pass in Ieroboams time, did even hang over the Heads of the ten Tribes, in the latter end of Solomon's Reign,
But these Eternall, and Spirituall iudgements I passe ouer, and chuse to insist on the Temporall, as more specially intended by the holy Ghost in this place.
But these Eternal, and Spiritual Judgments I pass over, and choose to insist on the Temporal, as more specially intended by the holy Ghost in this place.
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What an euill hung ouer the Men of the old world, amongst whom Noah liued ? ouer the Sodomites, amongst whom Lot was ? ouer Aegypt, and the Countries round about, where Ioseph, Iacob, and the Patriarchs liued ? What shall I speake of the famines , pestilences , inuasions by the enemies , captiuities, and the like,
What an evil hung over the Men of the old world, among whom Noah lived? over the Sodomites, among whom Lot was? over Egypt, and the Countries round about, where Ioseph, Iacob, and the Patriarchs lived? What shall I speak of the famines, pestilences, invasions by the enemies, Captivities, and the like,
so often mentioned in sacred Writ, that were imminent ouer the people of the Iewes? For in that such mischiefes fell vpon them, of necessitie they did hang ouer them ere they came.
so often mentioned in sacred Writ, that were imminent over the people of the Iewes? For in that such mischiefs fell upon them, of necessity they did hang over them ere they Come.
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All the threatnings of grieuous plagues against that people, wheresoeuer you meete with them in the writings of the Prophets (great or small) you may well refer to this poynt,
All the threatenings of grievous plagues against that people, wheresoever you meet with them in the writings of the prophets (great or small) you may well refer to this point,
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for our Kingdome to be punished, to be plagued with some grieuous scourge, or other, by the Almightie, they flout in the sleeue as at some scurilous, and ridiculous tale;
for our Kingdom to be punished, to be plagued with Some grievous scourge, or other, by the Almighty, they flout in the sleeve as At Some scurilous, and ridiculous tale;
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Can WEE onely looke to escape Scot-free? Were the naturall branches not spared , and is it impossible for ƲS, a part of the wilde Oliue to be spoyled? Had not Gods mercie beene Our Rampart , wee had beene consumed ere this time.
Can we only look to escape Scot free? Were the natural branches not spared, and is it impossible for ƲS, a part of the wild Olive to be spoiled? Had not God's mercy been Our Rampart, we had been consumed ere this time.
Cannot God be possibly prouoked amongst Vs? Is it not possible for him to abhorre, and loath Vs? I doubt not but (ere I haue done) I shall too manifestly declare, that it is past the peraduenture, or, it may be; and come to this, that God IS prouoked amongst vs, IS most strongly incited to detest vs. Wherefore, cease thy mocking, (whosoeuer thou art) and this carelesse putting away the euill day from before thine eyes,
Cannot God be possibly provoked among Us? Is it not possible for him to abhor, and loath Us? I doubt not but (ere I have done) I shall too manifestly declare, that it is passed the Peradventure, or, it may be; and come to this, that God IS provoked among us, IS most strongly incited to detest us Wherefore, cease thy mocking, (whosoever thou art) and this careless putting away the evil day from before thine eyes,
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What euerlasting miseries may light vpon themselues without preuention by repentance, they foresee, when the Lord first opens their eyes to see what their estate by nature is.
What everlasting misery's may Light upon themselves without prevention by Repentance, they foresee, when the Lord First Opens their eyes to see what their estate by nature is.
What likelihoodes of spirituall iudgements to fall vpon them, they suspect, and feare sometimes, their many complaints of the remainder of hardnesse, vnbeliefe, coldnes of zeale,
What likelihoods of spiritual Judgments to fallen upon them, they suspect, and Fear sometime, their many complaints of the remainder of hardness, unbelief, coldness of zeal,
After Iosephs time the ten great plagues (of turning the waters into bloud , of frogges , lice , flies , of the murraine vpon the bodies of beasts , of botches and blaines vpon the bodies of men , of the haile , locusts , darkenes ,
After Joseph's time the ten great plagues (of turning the waters into blood, of frogs, lice, flies, of the murrain upon the bodies of beasts, of botches and blains upon the bodies of men, of the hail, Locusts, darkness,
had not most of the Prophets (great and small) visions, and praeuisions of the great miseries, which both in, & after their times the people of the Iewes met withall.
had not most of the prophets (great and small) visions, and praeuisions of the great misery's, which both in, & After their times the people of the Iewes met withal.
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if all may be their owne judges? But mans owne iudgement (being naturally corrupted by selfe-loue) is a leaden Rule, a false glasse to see what a man is indeed: therefore whether wee be truely wise indeed, yea,
if all may be their own judges? But men own judgement (being naturally corrupted by Self-love) is a leaden Rule, a false glass to see what a man is indeed: Therefore whither we be truly wise indeed, yea,
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yea, foresee them to some purpose, to make some holy, and godly Vse of this foresight? Are thy eyes where the Preacher sayth a Wise-mans eyes should be, in thy head ? Canst thou (like the man which climbed the watch-Tower in Iezreell, that sayd I see a troupe, a companie ) say, I see a trouble, I see a calamitie when it is drawing neere? and canst thou be so affected with it,
yea, foresee them to Some purpose, to make Some holy, and godly Use of this foresight? are thy eyes where the Preacher say a Wiseman's eyes should be, in thy head? Canst thou (like the man which climbed the watch-Tower in Jezreel, that said I see a troop, a company) say, I see a trouble, I see a calamity when it is drawing near? and Canst thou be so affected with it,
if he mindes Iudah shall into Captiuitie, an vpright Ezekiah shall be acquainted with it : if Haman plotteth the Iewes ruine, Mordecai and Esther shall come to vnderstand it :
if he minds Iudah shall into Captivity, an upright Hezekiah shall be acquainted with it: if Haman plotteth the Iewes ruin, Mordecai and Esther shall come to understand it:
if Popish powder-mongers plot treason against England, all the deuices in the Deuills shop, in the Popes cell, shall not hinder England from the knowledge of it, onely, if shee will know it.
if Popish powder-mongers plot treason against England, all the devices in the Devils shop, in the Popes cell, shall not hinder England from the knowledge of it, only, if she will know it.
So that whatsoeuer iudgement the Lord in iustice intendeth: whatsoeuer mischiefe man in malice inuenteth, wise and good people haue right to foreknow it.
So that whatsoever judgement the Lord in Justice intends: whatsoever mischief man in malice inventeth, wise and good people have right to foreknow it.
Doe the prudent foresee the plague? is it wisedome to foreknow dangers; that a man may know how to behaue himselfe whatsoeuer happeneth? Then be we perswaded to be so prudent,
Doe the prudent foresee the plague? is it Wisdom to foreknow dangers; that a man may know how to behave himself whatsoever Happeneth? Then be we persuaded to be so prudent,
Though carnall Gospellers; and careles Atheists will not foresee, yet let them that professe themselues wisedomes followers, and Christs Disciples, be wiser.
Though carnal Evangelists; and careless Atheists will not foresee, yet let them that profess themselves wisdoms followers, and Christ Disciples, be Wiser.
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Oh, if such be sightles, careles, and feareles, how looke they to be couered IN the euill day, or preserued FROM the euill day, more then the vnwiser, and profaner sort? Esay and Habakuk, two wise and worthy Prophets, ran vp, and resolued to stand on their watch Tower , that,
O, if such be sightless, careless, and fearless, how look they to be covered IN the evil day, or preserved FROM the evil day, more then the unwiser, and profaner sort? Isaiah and Habakkuk, two wise and worthy prophets, ran up, and resolved to stand on their watch Tower, that,
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if any calamitie, at any time were acomming, they might both foresee it themselues, and forespeake of it to others; let vs doe as they did, hereby we may keepe hurt from our selues, and be instruments of no small good vnto others.
if any calamity, At any time were acomming, they might both foresee it themselves, and forespeak of it to Others; let us do as they did, hereby we may keep hurt from our selves, and be Instruments of no small good unto Others.
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yet the ordinary way of foreseeing plagues to come, is not ceased And although a man cannot directly determine by the spirit of Prophesie, What the euill is that shall come,
yet the ordinary Way of Foreseeing plagues to come, is not ceased And although a man cannot directly determine by the Spirit of Prophesy, What the evil is that shall come,
though I know blazing Starres haue portended ensuing miseries : but by these meanes. The first is, to be throughly perswaded of the truth of the former Doctrine;
though I know blazing Stars have portended ensuing misery's: but by these means. The First is, to be thoroughly persuaded of the truth of the former Doctrine;
Wee must be soundly rooted in the perswasion of this. For if a man thinkes this to be false Doctrine, and (like those mockers before reproued) laugheth rather at it,
we must be soundly rooted in the persuasion of this. For if a man thinks this to be false Doctrine, and (like those mockers before reproved) Laugheth rather At it,
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Secondly, because it is God that must giue vs this foresight, therefore let vs entreat him to open our eyes, that wee may see, let vs beseech him that he would not suffer the loue of honours, pleasures,
Secondly, Because it is God that must give us this foresight, Therefore let us entreat him to open our eyes, that we may see, let us beseech him that he would not suffer the love of honours, pleasures,
Thirdly, we must not loue to be flattered. Parasites, and Claw-backes, that cry nothing but peace, peace, must not be in request with vs. It is sayd of our Saviour, that the clay which he tempered with his spittle on the ground, did open the eyes of the blind man ;
Thirdly, we must not love to be flattered. Parasites, and Claw-backs, that cry nothing but peace, peace, must not be in request with us It is said of our Saviour, that the clay which he tempered with his spittle on the ground, did open the eyes of the blind man;
but the vntempered morter which these Sycophants daube with, worketh a contrarie effect, puttes out the eye of preuidence, and hindereth men from seeing that which otherwise they might foresee. Ahab might haue foreseene his ruine at Ramoth Gilead ,
but the untempered mortar which these sycophants daub with, works a contrary Effect, puts out the eye of Providence, and hindereth men from seeing that which otherwise they might foresee. Ahab might have foreseen his ruin At Ramoth Gilead,
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Wee may finde in Scripture many remarkeable iudgements vpon whole multitudes of people; as vpon the Moabites, Ammonites, Amalckites, Canaanites, Philistins, &c:
we may find in Scripture many remarkable Judgments upon Whole Multitudes of people; as upon the Moabites, Ammonites, Amalekites, Canaanites, philistines, etc.:
The Lord in the middest of iustice shewed mercie to Pharaoh: for, at the request of Moses, He sometimes mitigated, sometimes remoued the plagues he sent vpon Aegypt; yet Pharaoh continued vnthankefull, yea, in so high a degree vnthankefull, that he contemned the Lord,
The Lord in the midst of Justice showed mercy to Pharaoh: for, At the request of Moses, He sometime mitigated, sometime removed the plagues he sent upon Egypt; yet Pharaoh continued unthankful, yea, in so high a degree unthankful, that he contemned the Lord,
Who hath read the writings of the Prophets; and hath not found therein, that the vnthankefulnes of the Israelites, was one thing that did prouoke the Lord to threaten Captiuitie against them,
Who hath read the writings of the prophets; and hath not found therein, that the unthankfulness of the Israelites, was one thing that did provoke the Lord to threaten Captivity against them,
and in due time, to send the Babylonians vpon them, who led them prisoners into a strange Land ? So GOOD was our Saviour Christ to the people of the Iewes, that he would be borne of their line,
and in due time, to send the Babylonians upon them, who led them Prisoners into a strange Land? So GOOD was our Saviour christ to the people of the Iewes, that he would be born of their line,
The like thing, the Prophet Esay noteth concerning the people of Israel. He telleth them in the name of the Lord, that their whole country was desolate (that is, should certainely be desolate) their Cities burnt with fire, their Land ouerthrowne, and deuoured by strangers;
The like thing, the Prophet Isaiah notes Concerning the people of Israel. He Telleth them in the name of the Lord, that their Whole country was desolate (that is, should Certainly be desolate) their Cities burned with fire, their Land overthrown, and devoured by Strangers;
But what went before this great miserie? Euen generall ouerspreading iniquitie : The whole Nation was sinfull, a people laden with iniquitie, a seed of euill doers;
But what went before this great misery? Eve general overspreading iniquity: The Whole nation was sinful, a people laden with iniquity, a seed of evil doers;
Wee haue a pregnant example for this in the last of the Chronicles. When Zedekiah, his Nobles, Priests, and People were growne to that lewd, and forlorne passe,
we have a pregnant Exampl for this in the last of the Chronicles. When Zedekiah, his Nobles, Priests, and People were grown to that lewd, and forlorn pass,
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as to make a mocke at the messengers of the Lord of hostes, and despise the Word which they Preached, then into Babylon, vnto bondage they must, there was no remedie .
as to make a mock At the messengers of the Lord of hosts, and despise the Word which they Preached, then into Babylon, unto bondage they must, there was no remedy.
Oh Ierusalem, Ierusalem, how oft would I haue gathered thee together, as an hen gathereth her chickens vnder her wings (how oft haue I freely made most large and bountifull offers of grace vnto thee) but yee would not, Behold,
O Ierusalem, Ierusalem, how oft would I have gathered thee together, as an hen gathereth her chickens under her wings (how oft have I freely made most large and bountiful offers of grace unto thee) but ye would not, Behold,
and for oppression, and for violence to doe it : and after he addes; The Winde shall eate vp all thy pastures, and thy louers shall goe into Captiuitie,
and for oppression, and for violence to do it: and After he adds; The Wind shall eat up all thy pastures, and thy lovers shall go into Captivity,
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The Scribes, & Pharises, deuoured widdowes houses, and afterward desolation came vpon them. No certainer signe of ensuing plagues then this damnable kinde of vnrighteousnesse, couetousnesse, and oppression.
The Scribes, & Pharisees, devoured widow's houses, and afterwards desolation Come upon them. No certainer Signen of ensuing plagues then this damnable kind of unrighteousness, covetousness, and oppression.
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It was pride (as one obserueth, who wrote about an hundreth yeere since) which gaue the Turkes aduantage against the Christians, so that they inhabited their Villages, Townes,
It was pride (as one observeth, who wrote about an Hundredth year since) which gave the Turkes advantage against the Christians, so that they inhabited their Villages, Towns,
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Eightly, Like as extraordinary and immoderate sleepe pines the bodie, and presageth death; so carnall securitie in the bodie of a people, doth ever prognosticate some weakning, some wasting to that bodie, by some plague that may come vpon it.
Eighth, Like as extraordinary and immoderate sleep pines the body, and presages death; so carnal security in the body of a people, does ever prognosticate Some weakening, Some wasting to that body, by Some plague that may come upon it.
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Our Saviour tells his Disciples, that when that generation of Vipers, the malicious, and obstinate Iewes, should be like the people of the old world in the dayes of Noah, marrying, and merry-making, and so secure as not once to dreame of their destruction, then should their destruction be neerest at hand .
Our Saviour tells his Disciples, that when that generation of Vipers, the malicious, and obstinate Iewes, should be like the people of the old world in the days of Noah, marrying, and merrymaking, and so secure as not once to dream of their destruction, then should their destruction be nearest At hand.
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There is no want of examples in holy Scripture, to show, that the end and issue of sloth and carnall securitie, hath vsually beene euill and vnhappie .
There is no want of Examples in holy Scripture, to show, that the end and issue of sloth and carnal security, hath usually been evil and unhappy.
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Ninthly, Luxurie, riot, and wantonnes, haue gone before some generall calamitie. This sinne went before the destruction of the old world. The sonnes of God saw (that is, with a lustfull eye) the daughters of men, and tooke them to wiues , mingled themselues together,
Ninthly, Luxury, riot, and wantonness, have gone before Some general calamity. This sin went before the destruction of the old world. The Sons of God saw (that is, with a lustful eye) the daughters of men, and took them to wives, mingled themselves together,
Sodom did burne (as one saith of Affrica) Aetna - like with the fire of fornication, and the Lord did burne IT with the fire of Desolation. The inhabitants of that Citie (as the same Author writes of the Carthaginians ) did stinke with the filthinesse of lust, breathing forth the noysome savour of vncleannes, and the Lord punished them with the stinking flame of Brimstone from heauen .
Sodom did burn (as one Says of Africa) Aetna - like with the fire of fornication, and the Lord did burn IT with the fire of Desolation. The inhabitants of that city (as the same Author writes of the Carthaginians) did stink with the filthiness of lust, breathing forth the noisome savour of uncleanness, and the Lord punished them with the stinking flame of Brimstone from heaven.
Their gluttonie prouoked them to incontinencie, and the Lord did then incontinently with fire and Brimstone together, extinguish and consume them for euer .
Their gluttony provoked them to incontinency, and the Lord did then incontinently with fire and Brimstone together, extinguish and consume them for ever.
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and the troubles in Germany at this day , haue beene occasioned, in part, by that abundance of intemperancie, and riot, which, (as by the complaints of the late learned ones amongst them, in their writings doth appeare ) they haue beene giuen vnto.
and the Troubles in Germany At this day, have been occasioned, in part, by that abundance of intemperancy, and riot, which, (as by the complaints of the late learned ones among them, in their writings does appear) they have been given unto.
because (besides other sinnes which were there committed) the couetous wretches of those times thought long till the Sabbath was gone, that they might follow after their profits, and worldly gaine, that they might set forth Wheate, make the Ephasmall,
Because (beside other Sins which were there committed) the covetous wretches of those times Thought long till the Sabbath was gone, that they might follow After their profits, and worldly gain, that they might Set forth Wheat, make the Ephasmall,
Againe, it is a signe some iudgement is at hand, when iudgement doth not proceed out of the seates of iudgement. When Officers are corrupt, and Gouernours vnrighteous. Pervse the Prophets, and see whether this be not written downe in capitall letters, amongst those capitall sinnes, which brought those great miseries vpon the Iewes, that they did vnder-goe. Heare what Esay saith;
Again, it is a Signen Some judgement is At hand, when judgement does not proceed out of the seats of judgement. When Officers Are corrupt, and Governors unrighteous. Peruse the prophets, and see whither this be not written down in capital letters, among those capital Sins, which brought those great misery's upon the Iewes, that they did undergo. Hear what Isaiah Says;
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And how the Lord did avenge himselfe of these vnrighteous Adversaries, Ieremie sheweth in the Lamentations; Hee hath swallowed vp all the habitations of Iacob, and hath not pitied:
And how the Lord did avenge himself of these unrighteous Adversaries, Ieremie shows in the Lamentations; He hath swallowed up all the habitations of Iacob, and hath not pitied:
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Heare yee this, yee Kine of Bashan that are in the Mountaine of Samaria , , that is (yee Magistrates which haue your abode in Samaria, the chiefe Citie of the Land) which oppresse the poore, which crush the needie.
Hear ye this, ye Kine of Bashan that Are in the Mountain of Samaria,, that is (ye Magistrates which have your Abided in Samaria, the chief city of the Land) which oppress the poor, which crush the needy.
The Lord hath sworne by his holines that loe the dayes shall come vpon you, that he will take you away with hookes, and your posteritie with fish-hookes;
The Lord hath sworn by his holiness that lo the days shall come upon you, that he will take you away with hooks, and your posterity with fishhooks;
Therefore shall Sion for your sake be plowed as a field, Ierusalem become heapes, and the mountaine of the house of the Lord as the high places of the Forrest , euen wast and desolate.
Therefore shall Sion for your sake be plowed as a field, Ierusalem become heaps, and the mountain of the house of the Lord as the high places of the Forest, even wast and desolate.
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The right of the needie, saith Ieremie, doe they not iudge, shall I not visit for this, saith the Lord? shall not my soule be avenged on such a Nation as this?
The right of the needy, Says Ieremie, do they not judge, shall I not visit for this, Says the Lord? shall not my soul be avenged on such a nation as this?
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And although for a time things may succeed according to their vaine hope, yet the end will be euill. When the Rebellious Children of Israel, went to goe downe into Aegypt (without asking counsell as Gods mouth) to strengthen themselues in the strength of Pharaoh (an enemy of God too ) and to trust in the shadow of Aegypt (as deadly enemies as euer Israel had, who, some generations agoe, sought their vtter ouerthrow).
And although for a time things may succeed according to their vain hope, yet the end will be evil. When the Rebellious Children of Israel, went to go down into Egypt (without asking counsel as God's Mouth) to strengthen themselves in the strength of Pharaoh (an enemy of God too) and to trust in the shadow of Egypt (as deadly enemies as ever Israel had, who, Some generations ago, sought their utter overthrow).
What remedie when they needs will? When they call to Aegypt, and goe to Assyria (saith the Lord) I will spread my net vpon them, I will chastise them as their Congregation hath heard .
What remedy when they needs will? When they call to Egypt, and go to Assyria (Says the Lord) I will spread my net upon them, I will chastise them as their Congregation hath herd.
It was Pharaohs crueltie against the Israelites, that plunged him and his into the bottome of the Sea. When he would needes be so madd as to pursue and persecute them,
It was Pharaohs cruelty against the Israelites, that plunged him and his into the bottom of the Sea. When he would needs be so mad as to pursue and persecute them,
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Did not the Iewes bring the guilt of innocent bloud vpon their owne heades, and made way for their miserable reiection, by persecuting the righteous men of God,
Did not the Iewes bring the guilt of innocent blood upon their own Heads, and made Way for their miserable rejection, by persecuting the righteous men of God,
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and to let in a Sea of trouble, and tribulation vpon a people. See Ezek. 35.4.5. In the next place, want of compassion, and vnreadines to helpe their brethren in affliction, doth presage some great calamitie.
and to let in a Sea of trouble, and tribulation upon a people. See Ezekiel 35.4.5. In the next place, want of compassion, and unreadiness to help their brothers in affliction, does presage Some great calamity.
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How often do the Prophets threaten iudgements against Iudah, for their vnmercifulnesse to the poore. What procured the Aegyptians ruine? Want of compassion;
How often do the prophets threaten Judgments against Iudah, for their unmercifulness to the poor. What procured the egyptians ruin? Want of compassion;
If there were no other sinne but this in a Land, it were enough of it selfe (so vigilant to destroy are flatterers) to expose that Land to ruine and spoyle .
If there were no other sin but this in a Land, it were enough of it self (so vigilant to destroy Are Flatterers) to expose that Land to ruin and spoil.
speake vnto vs smooth things, Prophesie deceites, &c. Therefore thus saith the holy one of Israell, One thousand (of you) shall flee at the rebuke of one:
speak unto us smooth things, Prophesy Deceits, etc. Therefore thus Says the holy one of Israel, One thousand (of you) shall flee At the rebuke of one:
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The Prophets prophesie falsely, and my people LOVE to haue it so, and what will yee doe in the end thereof? Ier. 5.31. § 16. Hypocrisie doth fore-shew miserie .
The prophets prophesy falsely, and my people LOVE to have it so, and what will ye do in the end thereof? Jeremiah 5.31. § 16. Hypocrisy does foreshow misery.
Now therefore know certainely, that ye shall dye by the sword, by the famine, and by the pestilence, in the place whether yee desire to goe, and to soiourne .
Now Therefore know Certainly, that you shall die by the sword, by the famine, and by the pestilence, in the place whither ye desire to go, and to sojourn.
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when false Prophets by their calumnious informations, haue either restrained, or endeuoured to restraine the true Messengers of God, of their libertie to Preach the Word.
when false prophets by their calumnious informations, have either restrained, or endeavoured to restrain the true Messengers of God, of their liberty to Preach the Word.
I finde a pregnant place for this in the seaventh Chapter of Amos. In the tenth verse, Amaziah the Priest of Bethell, a lying Priest, sendes to Ieroboam, King of Israel, to informe him wrongfully against Amos, saying;
I find a pregnant place for this in the Seventh Chapter of Amos. In the tenth verse, Amaziah the Priest of Bethell, a lying Priest, sends to Jeroboam, King of Israel, to inform him wrongfully against Amos, saying;
What was the euent, and consequent of this? The two last Verses of that Chapter will shew that: Now therefore (saith Amos to Amaziah) heare thou the word of the Lord;
What was the event, and consequent of this? The two last Verses of that Chapter will show that: Now Therefore (Says Amos to Amaziah) hear thou the word of the Lord;
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Ierusalem is ruined, and Iudah is fallen (saith the Prophet ) because their TONGVE (as well as their doings) is against the Lord, to prouoke the eyes of his glory.
Ierusalem is ruined, and Iudah is fallen (Says the Prophet) Because their TONGUE (as well as their doings) is against the Lord, to provoke the eyes of his glory.
but how many thousands of people doe these euills destroy? Search the Monuments of Antiquitie, (especially the sacred Scriptures) and, whatsoeuer Tragedies haue beene really acted, whatsoeuer tyrannies haue beene exercised against a people, you shall finde some, or all of these forenamed Abuses of the Tongue, to haue beene (in part) the originall of the same.
but how many thousands of people do these evils destroy? Search the Monuments of Antiquity, (especially the sacred Scriptures) and, whatsoever Tragedies have been really acted, whatsoever Tyrannies have been exercised against a people, you shall find Some, or all of these forenamed Abuses of the Tongue, to have been (in part) the original of the same.
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how shall I doe for the d•ughter of my people? that is, I must needes glorifie my iustice, in not suffering such a disgracefull sinne as this is to escape Scot-free, without punishment.
how shall I do for the d•ughter of my people? that is, I must needs Glorify my Justice, in not suffering such a disgraceful sin as this is to escape Scot free, without punishment.
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2. As for swearing, who hath not heard that speech of the Prophet? Because of swearing the Land mourneth, the pleasant places of the Wildernesse are dryed vp .
2. As for swearing, who hath not herd that speech of the Prophet? Because of swearing the Land Mourneth, the pleasant places of the Wilderness Are dried up.
The euill counsell which the Nobles gaue Ioash, brought the Host of Syria against Ierusalem, and Iudah, which killed the Princes, and spoyled the People of the Land :
The evil counsel which the Nobles gave Joash, brought the Host of Syria against Ierusalem, and Iudah, which killed the Princes, and spoiled the People of the Land:
6. That abusing of the Tongue, by cursing, and rayling, doth goe before destruction, it is plaine from the example of Rabshekah; For when he in the name of Senacherib his Master rayled vpon God, as if he were weake and impotent, vpon Ezekiah, and the whole Host of the liuing God,
6. That abusing of the Tongue, by cursing, and railing, does go before destruction, it is plain from the Exampl of Rabshekah; For when he in the name of Sennacherib his Master railed upon God, as if he were weak and impotent, upon Hezekiah, and the Whole Host of the living God,
And thus blaspheming both God, and his people; then the whole Host of the Assyrians (which that Rabshekah was a chiefe man amongst) was most strangely smitten,
And thus blaspheming both God, and his people; then the Whole Host of the Assyrians (which that Rabshekah was a chief man among) was most strangely smitten,
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The Iewes, in Christ his time, did rayle vpon Christ, saying, that he had a Deuill , that he was a drunkard, a glutton, a friend of Publicans and sinners,
The Iewes, in christ his time, did rail upon christ, saying, that he had a devil, that he was a drunkard, a glutton, a friend of Publicans and Sinners,
or a Libertine, allowing them in their notorious euills , Thus they rayled on Iohn Baptist , on the rest of the Apostles, calling them, such as were drunke with new wine .
or a Libertine, allowing them in their notorious evils, Thus they railed on John Baptist, on the rest of the Apostles, calling them, such as were drunk with new wine.
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7. As touching backbiting; Wee reade that Aaron and Miriam, by defiling their tongues, with this sinne, against Moses, did not onely kindle the anger of the Lord against themselues in particular,
7. As touching backbiting; we read that Aaron and Miriam, by defiling their tongues, with this sin, against Moses, did not only kindle the anger of the Lord against themselves in particular,
but also caused the Lord to testifie his displeasure against the whole congregation of the Israelites, by remouing the Cloud (a signe of his gracious presence) from the Tabernacle .
but also caused the Lord to testify his displeasure against the Whole congregation of the Israelites, by removing the Cloud (a Signen of his gracious presence) from the Tabernacle.
Hence is that of Ieremy; Their tongue is as an arrow shot out, one speaketh peaceably to his neighbour, (that is, to his neighbours face) with his mouth, but in heart he layeth his wayte, and behinde his backe he will speake euill of him;
Hence is that of Ieremy; Their tongue is as an arrow shot out, one speaks peaceably to his neighbour, (that is, to his neighbours face) with his Mouth, but in heart he Layeth his wait, and behind his back he will speak evil of him;
and the good of the Church, when they are called thereunto) whether this, I say, hath not gone before some ouer-spreading calamitie, I appeale but to the Prophet Isaiah, who seemes to make mutenes in such as should speake, the cause of destruction. Heare his owne wordes;
and the good of the Church, when they Are called thereunto) whither this, I say, hath not gone before Some overspreading calamity, I appeal but to the Prophet Isaiah, who seems to make mutenes in such as should speak, the cause of destruction. Hear his own words;
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Would you know the cause of this great ruine? amongst many and weightie causes, this is one, that they which are the Watchmen, (thinking themselues to be appoynted for the safe keeping of the Citie) are dumbe, keepe silence when they should not:
Would you know the cause of this great ruin? among many and weighty Causes, this is one, that they which Are the Watchmen, (thinking themselves to be appointed for the safe keeping of the city) Are dumb, keep silence when they should not:
The nineteenth signe, is some strange, and vnwonted Accidents, as Warres, iarres betwixt kingdomes, apparitions in the ayre, earth-quakes, and the like.
The nineteenth Signen, is Some strange, and unwonted Accidents, as Wars, jars betwixt kingdoms, apparitions in the air, earthquakes, and the like.
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Christ tells his Disciples, that before the destruction of Ierusalem, there should be warres, and rumours of warres, kingdome should rise against kingdome,
christ tells his Disciples, that before the destruction of Ierusalem, there should be wars, and rumours of wars, Kingdom should rise against Kingdom,
but are verily perswaded, that that is the Harbinger of some grieuous misery to come vpon a Land*, where it is entertained either to iustle out the Gospell, or to play Checmate with the Gospel.
but Are verily persuaded, that that is the Harbinger of Some grievous misery to come upon a Land*, where it is entertained either to justle out the Gospel, or to play Checmate with the Gospel.
The Iewes, in Christs time, were very obseruous of the superstitious Traditions of their Fathers, preferring the same before the Commandements of God; and did they not rue for it afterward? This was another thing that went before the setting vp of the abomination of desolation in their habitations.
The Iewes, in Christ time, were very obseruous of the superstitious Traditions of their Father's, preferring the same before the commandments of God; and did they not rue for it afterwards? This was Another thing that went before the setting up of the abomination of desolation in their habitations.
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In the 21. place, lesser plagues haue vsually beene forerunners of some greater. The Prophet Isaiah in his third Chapter, at the beginning, seemes to giue vs to vnderstand, that before the Babylonish Captiuitie, these lesser euills should goe. 1. Famine . 2. The weakning of the Artillery,
In the 21. place, lesser plagues have usually been forerunners of Some greater. The Prophet Isaiah in his third Chapter, At the beginning, seems to give us to understand, that before the Babylonish Captivity, these lesser evils should go. 1. Famine. 2. The weakening of the artillery,
and stand for the Common-wealth, as, the prouident, the auncient, the Iudge, the honourable man, the Counseller, and the eloquent Orator . 4. The decay of those Arts,
and stand for the Commonwealth, as, the provident, the ancient, the Judge, the honourable man, the Counsellor, and the eloquent Orator. 4. The decay of those Arts,
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Amos hath almost an whole Chapter in his Prophesie to this purpose ; wherein, after he hath brought in the Lord chiding the Israelites, because that neither famine ,
Amos hath almost an Whole Chapter in his Prophesy to this purpose; wherein, After he hath brought in the Lord chiding the Israelites, Because that neither famine,
I will take you away with hookes, and your posteritie with fish-hookes, and ye shall goe out at the breaches, (that is) into Captiuitie. THIS, euen THIS will I doe vnto you.
I will take you away with hooks, and your posterity with fishhooks, and you shall go out At the Breaches, (that is) into Captivity. THIS, even THIS will I do unto you.
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This strange impenitency did procure, and prognosticate the great ruine, and downe-fall of Chorazin, Bethsaida, and Capernaum. Woe vnto thee Chorazin, woe vnto thee Bethsaida,
This strange impenitency did procure, and prognosticate the great ruin, and downfall of Chorazin, Bethsaida, and Capernaum. Woe unto thee Chorazin, woe unto thee Bethsaida,
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And thou Capernaum which art exalted vnto heauen, shalt be brought downe to hell, for if the mightie workes which haue beene done in thee, had beene done in Sodom and Gomorrah, it would haue remained vntill this day .
And thou Capernaum which art exalted unto heaven, shalt be brought down to hell, for if the mighty works which have been done in thee, had been done in Sodom and Gomorrah, it would have remained until this day.
Because you Chorazin, Bethsaida, and Capernaum, did remaine incorrigible, & would not repent, notwithstanding, my many, and great workes among you, therefore, great shall your destruction and ouerthrow be.
Because you Chorazin, Bethsaida, and Capernaum, did remain incorrigible, & would not Repent, notwithstanding, my many, and great works among you, Therefore, great shall your destruction and overthrow be.
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But peraduenture will some put that vpon mee, which the chiefe Priests, and Elders put vpon Iudas (when in the horrour of his conscience he brought backe vnto them the price of innocent blood) What is that to vs ? What doe these signes and markes which you haue now set downe concerne VS? Surely very much.
But Peradventure will Some put that upon me, which the chief Priests, and Elders put upon Iudas (when in the horror of his conscience he brought back unto them the price of innocent blood) What is that to us? What do these Signs and marks which you have now Set down concern US? Surely very much.
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First, there is monstrous, and intollerable ingratitude amongst vs. What blessings hath the Lord with-held from vs? What mercies either positiue or priuatiue hath not He heaped on vs? Wealth wee haue;
First, there is monstrous, and intolerable ingratitude among us What blessings hath the Lord withheld from us? What Mercies either positive or privative hath not He heaped on us? Wealth we have;
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Hath he not bestowed vpon vs the Gospell of Peace, offering, yea giuing thereby, (if we will but receiue Him) his beloued Sonne Christ Iesus? It is true,
Hath he not bestowed upon us the Gospel of Peace, offering, yea giving thereby, (if we will but receive Him) his Beloved Son christ Iesus? It is true,
now and then he hath scourged vs, he hath punished vs, yet he hath done it so Fatherly, so fauourably, that his rods haue rather beene mercies then punishments .
now and then he hath scourged us, he hath punished us, yet he hath done it so Fatherly, so favourably, that his rods have rather been Mercies then punishments.
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and striue, with all that is within them to prayse his holy Name ? There are some amongst vs (O lamentable to consider it) who complaine against Gods goodnesse,
and strive, with all that is within them to praise his holy Name? There Are Some among us (Oh lamentable to Consider it) who complain against God's Goodness,
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and murmure against him for? Doe not the MOST of vs, like the old Israelites, requite his loue with rebellion, his kindnes with transgression ? Doe not the BEST of vs fall infinitely short of rendering that prayse wee owe vnto him? When we haue done the best we can, wee must needes cry out; We are vnprofitable seruants.
and murmur against him for? Do not the MOST of us, like the old Israelites, requite his love with rebellion, his kindness with Transgression? Do not the BEST of us fallen infinitely short of rendering that praise we owe unto him? When we have done the best we can, we must needs cry out; We Are unprofitable Servants.
Secondly, how generally corrupt and depraued the manners of men be, in all sorts amongst vs, from the high to the low , &c, not onely had our Ancestors cause before vs, shall our posteritie haue cause after vs,
Secondly, how generally corrupt and depraved the manners of men be, in all sorts among us, from the high to the low, etc., not only had our Ancestors cause before us, shall our posterity have cause After us,
Our good God, and blessed Sauiour hath denied vnto vs, neither precept, nor patterne; hath stored vs both with Commandements, and examples, to keepe vs from vice, to draw vs to vertue, yet what a mixture of euill is there amongst vs? and how haue all almost expelled Righteousnesse from their hearts,
Our good God, and blessed Saviour hath denied unto us, neither precept, nor pattern; hath stored us both with commandments, and Examples, to keep us from vice, to draw us to virtue, yet what a mixture of evil is there among us? and how have all almost expelled Righteousness from their hearts,
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and liues? So that except it be a few (the little flocke of Christ I meane, vpon whom the word of God hath wrought sauingly and effectually) the whole company of those that haue the name of Christians, are little better then a very sinke of vngodlines.
and lives? So that except it be a few (the little flock of christ I mean, upon whom the word of God hath wrought savingly and effectually) the Whole company of those that have the name of Christians, Are little better then a very sink of ungodliness.
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What can after ages adde to the wickednes of our age? or how can they be euiller then this is? If I should speake of drunkennesse, gluttony, adultery, extortion, theft, rapine, and such like sinnes , (as I shall afterward touch them more in particular) it is euen pitie to thinke how many thousands are addicted vnto them. It is easier to finde men guiltie of all sinnes then not of all;
What can After ages add to the wickedness of our age? or how can they be euiller then this is? If I should speak of Drunkenness, gluttony, adultery, extortion, theft, rapine, and such like Sins, (as I shall afterwards touch them more in particular) it is even pity to think how many thousands Are addicted unto them. It is Easier to find men guilty of all Sins then not of all;
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To let passe the rude behauiour, and lewd carriage of such as neuer had so much as ciuill education, it is too apparent, that Corruption hath such domination ouer some that professe Religion, that it is accounted a kind of holines in them to differ but a little from the lewder, and profaner sort,
To let pass the rude behaviour, and lewd carriage of such as never had so much as civil education, it is too apparent, that Corruption hath such domination over Some that profess Religion, that it is accounted a kind of holiness in them to differ but a little from the lewder, and profaner sort,
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We haue Whores foreheads that cannot blush. Yea, sinne is not onely committed, but also taught, as in a Schoole amongst vs. § Thirdly, Although there be some amongst vs who doe reuerence the Word of God, account the feete of them beautifull that bring the glad tydings of saluation ;
We have Whores foreheads that cannot blush. Yea, sin is not only committed, but also taught, as in a School among us § Thirdly, Although there be Some among us who do Reverence the Word of God, account the feet of them beautiful that bring the glad tidings of salvation;
of whom we may say, as the Apostle writes of the Thessalonians; The Gospell hath come vnto them in power , they haue receiued it with ioy , who are the very hope, ioy, crowne,
of whom we may say, as the Apostle writes of the Thessalonians; The Gospel hath come unto them in power, they have received it with joy, who Are the very hope, joy, crown,
Although (I say) there be some such amongst vs, (and blessed be God for it) yet the Word of God is greatly contemned amongst vs notwithstanding this. Wee haue, not onely those amongst vs, who, without any reuerence rush into the Temple of the Lord:
Although (I say) there be Some such among us, (and blessed be God for it) yet the Word of God is greatly contemned among us notwithstanding this. we have, not only those among us, who, without any Reverence rush into the Temple of the Lord:
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when they are there, letting their hearts run loose to imagine all manner of wickednesse, and after they haue beene there, fall to their old sinfull courses againe;
when they Are there, letting their hearts run lose to imagine all manner of wickedness, and After they have been there, fallen to their old sinful courses again;
some to theft, some to riot, some to incontinencie , and the like, (all which cannot but be a kinde of contemning Gods holy Ordinances ) but also there are such as doe more grossely, and notoriously despise Prophecying ;
Some to theft, Some to riot, Some to incontinency, and the like, (all which cannot but be a kind of contemning God's holy Ordinances) but also there Are such as doe more grossly, and notoriously despise Prophesying;
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esteeming PREACHERS the Troublers of Israel , not giuing them the tith of that respect, which our blind fore-fathers did to euery Frier, and hedge-Priest in their dayes:
esteeming PREACHERS the Troublers of Israel, not giving them the tith of that respect, which our blind Forefathers did to every Friar, and hedge-Priest in their days:
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Whence it comes to passe, that either they refuse to heare, or, if they doe heare, they fret in their hearts, and speake with their tongues against it,
Whence it comes to pass, that either they refuse to hear, or, if they do hear, they fret in their hearts, and speak with their tongues against it,
as if they were onely skilfull, to deale with the Ministrie of Gods Ordinance, as One complaines the Heathens in his time did, with the Mysteries of Gods prouidence, euen lade,
as if they were only skilful, to deal with the Ministry of God's Ordinance, as One complains the heathens in his time did, with the Mysteres of God's providence, even lade,
to be insufficient of it selfe to declare the truth, when as indeed it is sufficient; to be impossible to be vnderstood, when as yet, with the helpes which God affordeth vs, it is possible to be vnderstood,
to be insufficient of it self to declare the truth, when as indeed it is sufficient; to be impossible to be understood, when as yet, with the helps which God affords us, it is possible to be understood,
and though (as Christ himselfe testifieth) the reading of the Scriptures is life it selfe, when he saith, Io. 9. the words that I speake are spirit and life.
and though (as christ himself Testifieth) the reading of the Scriptures is life it self, when he Says, Io. 9. the words that I speak Are Spirit and life.
Now such Accusers of the Scriptures, such Refusers to reade the Scriptures, are in England, if there be Papists, if there be Atheists in our Land. Of both which sortes, who can denie there are too many.
Now such Accusers of the Scriptures, such Refusers to read the Scriptures, Are in England, if there be Papists, if there be Atheists in our Land. Of both which sorts, who can deny there Are too many.
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The Mediator of grace Christ Iesus is offered, and by vnbeliefe we reiect Him. The spirit of grace is offered by many a good motion, which the Lord infuseth, and it is quenched.
The Mediator of grace christ Iesus is offered, and by unbelief we reject Him. The Spirit of grace is offered by many a good motion, which the Lord infuseth, and it is quenched.
The Couenant of grace is offered, and on condition men will but put off the old man, and put on the new man, the Lord tendereth himselfe to be their God,
The Covenant of grace is offered, and on condition men will but put off the old man, and put on the new man, the Lord tendereth himself to be their God,
or (if we will) that may liue vnder the Gospell, yet how many of vs doe preferre before these offers, the offers of a rich marriage, of a Farme, a yoke of Oxen, tendred by a mortall man.
or (if we will) that may live under the Gospel, yet how many of us do prefer before these offers, the offers of a rich marriage, of a Farm, a yoke of Oxen, tendered by a Mortal man.
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Fiftly, As touching the abuse of Gods patience and goodnes, it is as manifest as may be, that this kingdome standes deepely charged with the guilt of this sinne.
Fifty, As touching the abuse of God's patience and Goodness, it is as manifest as may be, that this Kingdom Stands deeply charged with the guilt of this sin.
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How many gray-headed sinners, are there in our Land, for whose repentance the Lord hath wayted a long time, who grow worse and worse rather then better, who still goe on in impenitency, and (for ought that any man can see) they haue no purpose but to liue and die in their olde impietie.
How many Gray-headed Sinners, Are there in our Land, for whose Repentance the Lord hath waited a long time, who grow Worse and Worse rather then better, who still go on in impenitency, and (for ought that any man can see) they have no purpose but to live and die in their old impiety.
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And as for Gods other blessings, the Lord hath as iust cause to complaine against thousands of VS, as he had once against the Israelites , that, the ornaments, and bracelets, chaynes,
And as for God's other blessings, the Lord hath as just cause to complain against thousands of US, as he had once against the Israelites, that, the Ornament, and bracelets, chains,
and all kinde of immoderate, and immodest vanities , as though ( Parthian - like) wee knew not what other vse to make of the good things wee doe enioy,
and all kind of immoderate, and immodest vanities, as though (Parthian - like) we knew not what other use to make of the good things we do enjoy,
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How many a man, and woman is there, who for gaine , feare not to lye, to forsweare, to theeue, to breake promise, to deceiue, to rage, and to fill themselues with fury? Is it not come to passe in our age, that the maintenance of the Ministrie, is taken away from some,
How many a man, and woman is there, who for gain, Fear not to lie, to forswear, to theeue, to break promise, to deceive, to rage, and to fill themselves with fury? Is it not come to pass in our age, that the maintenance of the Ministry, is taken away from Some,
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and that, which was consecrated a Levites portion, for his seruice at the Sanctuary, is now converted most Sacrilegiously to profane vses, it may be, to maintaining dogges, or birdes? How many be there who for the world regard Religion no more then a rush,
and that, which was consecrated a Levites portion, for his service At the Sanctuary, is now converted most Sacrilegiously to profane uses, it may be, to maintaining Dogs, or Birds? How many be there who for the world regard Religion no more then a rush,
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Neither is this the fault of such onely as haue a great charge to prouide for, (though that would not excuse the sin) but also of such as are alone, whose folly the Preacher admireth, saying;
Neither is this the fault of such only as have a great charge to provide for, (though that would not excuse the since) but also of such as Are alone, whose folly the Preacher admireth, saying;
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then the Vsurer: for, as the Vsurer doth make sure to himselfe, and get into bonds the patrimony, and inheritance, and so sometimes the very life of the borrower,
then the Usurer: for, as the Usurer does make sure to himself, and get into bonds the patrimony, and inheritance, and so sometime the very life of the borrower,
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Such a Viperous brood, I say, there is amongst vs. In a word, so farre are the most of vs from procuring one anothers gayne, with some losse to our selues (as dutie bindes vs when we are called vnto it) that we doe greedily seeke our owne profits, in wronging, and hindering of our brother .
Such a Viperous brood, I say, there is among us In a word, so Far Are the most of us from procuring one another's gain, with Some loss to our selves (as duty binds us when we Are called unto it) that we do greedily seek our own profits, in wronging, and hindering of our brother.
Tell me now, are not all these infallible Symptomes of this maladie of Couetousnesse, and, by consequent so many signes, that this Land is very much taynted,
Tell me now, Are not all these infallible Symptoms of this malady of Covetousness, and, by consequent so many Signs, that this Land is very much tainted,
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and infected with it? And as for the hand-maydes, Oppression and Ʋiolence, how can the Land be free of them, when as Couetousnesse their mistresse is in such vse, grace,
and infected with it? And as for the handmaids, Oppression and Ʋiolence, how can the Land be free of them, when as Covetousness their mistress is in such use, grace,
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Tenants stockes rent out of their handes by griping, and grinding Land-Lordes: Countrey-mens liuings brought to nothing by the hypocriticall and cruell Oppression of some Citie-Inhabitants;
Tenants stocks rend out of their hands by gripping, and grinding Land-Lordes: Countrymen's livings brought to nothing by the hypocritical and cruel Oppression of Some Citie-Inhabitants;
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the Teares of the Widdow, for the wrongs they offer her, who seeke to vndoe her (euills too too common amongst vs) doe so strongly euince it, that it cannot be denyed with any colour, that there is, not onely Oppression, but most horrible Oppression,
the Tears of the Widow, for the wrongs they offer her, who seek to undo her (evils too too Common among us) do so strongly evince it, that it cannot be denied with any colour, that there is, not only Oppression, but most horrible Oppression,
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because of their gifts, be they outward, or inward? What meanes the Rich-mans scorning of the poore , the impatient storming at reproches , the foolish affecting of vaine praises , not onely by persons of bad desart, but also by some, that haue honest hearts ? What meanes the ambitious aspiring, both of Clerkes, and Laicks, to high places,
Because of their Gifts, be they outward, or inward? What means the Rich man's scorning of the poor, the impatient storming At Reproaches, the foolish affecting of vain praises, not only by Persons of bad desert, but also by Some, that have honest hearts? What means the ambitious aspiring, both of Clerks, and Laics, to high places,
and that strife to attaine great Offices, come they by them, by right or by wrong? What meaneth that, some Common-wealths, euill, mens excessiue reioycing to see many men beneath themselues;
and that strife to attain great Offices, come they by them, by right or by wrong? What means that, Some Commonwealths, evil, Mens excessive rejoicing to see many men beneath themselves;
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and immoderate grieuing to see any man aboue themselues? What meanes the curious seeking to know things not fit, not possible to be knowne? Excesse in apparrell? Apish imitation of euery fantasticke fashion? Paynted faces, which for a man to meete with, will make him imagine he sees some e whited walls,) laying out of breasts,
and immoderate grieving to see any man above themselves? What means the curious seeking to know things not fit, not possible to be known? Excess in apparel? Apish imitation of every fantastic fashion? Painted faces, which for a man to meet with, will make him imagine he sees Some e whited walls,) laying out of breasts,
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and wonder at it, and eagerly follow the partie so attyred, vp and downe, as if it were some Monster, or strange Creature? And (as couzen-Germane to excesse in apparrell) what meanes Pride in belly-cheere, in Table-furniture; euery one taking it for a commendation, to exceed one another this way? What (I say) meane all these things,
and wonder At it, and eagerly follow the party so attired, up and down, as if it were Some Monster, or strange Creature? And (as couzen-Germane to excess in apparel) what means Pride in belly-cheer, in Table-furniture; every one taking it for a commendation, to exceed one Another this Way? What (I say) mean all these things,
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if there were no pride in our Kingdome? It cannot be, but that, sith these fruites of pride abound amongst vs, Pride it selfe is planted here, yea (it is to be feared) so strongly planted, that it will not be plucked vp,
if there were no pride in our Kingdom? It cannot be, but that, sith these fruits of pride abound among us, Pride it self is planted Here, yea (it is to be feared) so strongly planted, that it will not be plucked up,
Eightly, As touching Luxurie (which is a thing so repugnant to vertue, that it doth inthrall men to euery vile and euill custome ) neuer did Abraham finde it more common in Aegypt, amongst the yonger sort,
Eighth, As touching Luxury (which is a thing so repugnant to virtue, that it does enthral men to every vile and evil custom) never did Abraham find it more Common in Egypt, among the younger sort,
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No where (as one said of the French ) is there more voluptuousnes, more vnlawfull pleasure then here. Some, rather then they will goe without such pleasure, or haue their lustes vnsatisfied, care not what cost they bee at, what villanie they commit .
No where (as one said of the French) is there more voluptuousness, more unlawful pleasure then Here. some, rather then they will go without such pleasure, or have their lusts unsatisfied, care not what cost they be At, what villainy they commit.
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Good Lord, how many a Glutton, and Epicure is there amongst vs, who makes his belly his God, as if he had his life for nothing else but to serue his belly!
Good Lord, how many a Glutton, and Epicure is there among us, who makes his belly his God, as if he had his life for nothing Else but to serve his belly!
their Minstrills, and their Minions; their Pipers, and their Parasites; their Iesters, and their Scoffers; their men and women dancers; and all the vanitie that can be devised.
their Minstrels, and their Minions; their Pipers, and their Parasites; their Jesters, and their Scoffers; their men and women dancers; and all the vanity that can be devised.
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Neither Court, nor Countrey, Ʋniuersitie, nor Citie. The Prophet Hosea complaines, that in his time the Princes vpon their Kings day (that is, vpon some solemne day of mirth and festiuitie celebrated for their King) did make him sicke with bottles of Wine.
Neither Court, nor Country, Ʋniuersitie, nor city. The Prophet Hosea complains, that in his time the Princes upon their Kings day (that is, upon Some solemn day of mirth and festivity celebrated for their King) did make him sick with bottles of Wine.
If the same Prophet were aliue now, he would complaine, that both high and low, men and women, old and young, doe, not onely vpon some solemne festiuall day, but vpon euery vsuall day, yea, vpon the King of heauen his day, the blessed Sabbath, ( Reader tremble to thinke it) make both themselues, and others drunke with bottles of Wine, and other strong drinkes;
If the same Prophet were alive now, he would complain, that both high and low, men and women, old and young, do, not only upon Some solemn festival day, but upon every usual day, yea, upon the King of heaven his day, the blessed Sabbath, (Reader tremble to think it) make both themselves, and Others drunk with bottles of Wine, and other strong drinks;
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nor happinesse but this. And is not drunkennes an argument of Luxurie? When men amongst vs drinke thus without law, without measure? Thirdly, What shall I speake of Stage-playes, lascivious Interludes? they are tolerated, they are visited;
nor happiness but this. And is not Drunkenness an argument of Luxury? When men among us drink thus without law, without measure? Thirdly, What shall I speak of Stageplays, lascivious Interludes? they Are tolerated, they Are visited;
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For what is the play-house, but the Whore-masters Schoole-house, where Whoredome and filthinesse is taught by the Actors, and learned by the Seers? What is there there either seene, heard, or done, which is not most vncleane, most filthie? The words filthy, the garments filthy, (men inuested in womens apparrell) the gestures, songes, motions, musicke, matter, and all vncleane.
For what is the playhouse, but the Whoremasters Schoolhouse, where Whoredom and filthiness is taught by the Actors, and learned by the Seers? What is there there either seen, herd, or done, which is not most unclean, most filthy? The words filthy, the garments filthy, (men invested in women's apparel) the gestures, songs, motions, music, matter, and all unclean.
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For, were there not this securitie amongst vs, wee should not haue so many like the old Epicures , the wickednes of whose liues (being most outragious) doth proclaime, that they are verily of opinion, that God sits idle in heauen, hauing no regard to things which are here below;
For, were there not this security among us, we should not have so many like the old Epicureans, the wickedness of whose lives (being most outrageous) does proclaim, that they Are verily of opinion, that God sits idle in heaven, having no regard to things which Are Here below;
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yea, to that woefull passe are the times now growne, that they are accounted by some the best persons, that doe take most libertie to themselues, to serue the Deuill, the world,
yea, to that woeful pass Are the times now grown, that they Are accounted by Some the best Persons, that do take most liberty to themselves, to serve the devil, the world,
Looke into some priuate houses, and you shall finde the Sabbaths priuately prophaned; looke into more publique places, and you shall finde them more publiquely abused.
Look into Some private houses, and you shall find the Sabbaths privately Profaned; look into more public places, and you shall find them more publicly abused.
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What shall I speake of idle resting, neglect of the duties of pietie towardes God, of charitie towardes man, of all heauenly regard to a mans selfe vpon that day? Doe not these proclaime, that this is true which I say? Taking of iourneyes on worldly occasions, wearying of beastes with laying burthens on them, employing of servants about earthly needlesse businesses;
What shall I speak of idle resting, neglect of the duties of piety towards God, of charity towards man, of all heavenly regard to a men self upon that day? Do not these proclaim, that this is true which I say? Taking of journeys on worldly occasions, wearying of beasts with laying burdens on them, employing of Servants about earthly needless businesses;
dauncing ( which is worse then plowing,) pranking vp in pride, dicing, drinking; Clyents cumbring Lawyers Chambers, and Lawyers giuing their Clyents counsell; following vnlawfull pleasures;
dancing (which is Worse then plowing,) pranking up in pride, dicing, drinking; Clients cumbering Lawyers Chambers, and Lawyers giving their Clients counsel; following unlawful pleasures;
None of which abuses, good Emperours would endure, and most of which are too common vpon the Lords day amongst vs: Insomuch, that we may conclude, that, there is no day in all the weeke more proudly and profanely, more riotously & luxuriously spent then that is.
None of which Abuses, good emperors would endure, and most of which Are too Common upon the lords day among us: Insomuch, that we may conclude, that, there is no day in all the Week more proudly and profanely, more riotously & luxuriously spent then that is.
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Although there be amongst vs, (may some say) all the fore-named sinnes, and signes you haue spoken of, [ Ingratitude, Sabbath-breaking, pride, luxurie ] yet I hope our Courts of justice are vnblameable, vnpolluted. Ʋnblameable? Alas! alas!
Although there be among us, (may Some say) all the forenamed Sins, and Signs you have spoken of, [ Ingratitude, Sabbath-breaking, pride, luxury ] yet I hope our Courts of Justice Are unblameable, unpolluted. Ʋnblameable? Alas! alas!
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Looke but there, and thou shalt finde, Euills to be detested, to be lamented. Iudgement is turned into gall, and the fruit of righteousnesse into Hemlocke .
Look but there, and thou shalt find, Evils to be detested, to be lamented. Judgement is turned into Gall, and the fruit of righteousness into Hemlock.
What is the life of many of them, but euen a course of iniquitie? Whereas it is THEIR dutie (as a good man once said) to feare God, more then other men, to loue the glory of God more then bagges of gold, (oh woefull to them that are guiltie) what raigneth amongst them but couetousnesse, lying, perverting of Law, accepting of persons, and the like? The poore Commons are oppressed by the great Cormorants, as the poore Christians were in Cyprians time by Peace-breaking Rulers: one Christian then, felt more seuerall paines,
What is the life of many of them, but even a course of iniquity? Whereas it is THEIR duty (as a good man once said) to Fear God, more then other men, to love the glory of God more then bags of gold, (o woeful to them that Are guilty) what Reigneth among them but covetousness, lying, perverting of Law, accepting of Persons, and the like? The poor Commons Are oppressed by the great Cormorants, as the poor Christians were in Cyprians time by Peacebreaking Rulers: one Christian then, felt more several pains,
one innocent man now hath more euill reportes raised of him, more Parasites to accuse him, more compla•nts against him, more Law-suites to vexe him, more iniuries done him, (and all these vndeseruedly) then an hundred others that are more guiltie, more faultie.
one innocent man now hath more evil reports raised of him, more Parasites to accuse him, more compla•nts against him, more Lawsuits to vex him, more injuries done him, (and all these undeservedly) then an hundred Others that Are more guilty, more faulty.
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Light causes are made great, great causes are made light. The poore mans good cause is made bad, and he is made a prey by those that should protect him:
Light Causes Are made great, great Causes Are made Light. The poor men good cause is made bad, and he is made a prey by those that should Pact him:
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Iustice is forced against her nature to hold the Ballance of deceit, while rich men and friends can haue their actions heard, poore men and strangers cannot.
justice is forced against her nature to hold the Balance of deceit, while rich men and Friends can have their actions herd, poor men and Strangers cannot.
12. What a deale of that same deceiuing and confounding hope, of that same vaine confidence, is there amongst vs? Some trust in friends, some in strength, some in wealth, some in their wit, and policie, some in their place and authoritie, some in an externall profession of Religion, some in the very enemies of Religion, in Idolatry, the most contrary to Religion;
12. What a deal of that same deceiving and confounding hope, of that same vain confidence, is there among us? some trust in Friends, Some in strength, Some in wealth, Some in their wit, and policy, Some in their place and Authority, Some in an external profession of Religion, Some in the very enemies of Religion, in Idolatry, the most contrary to Religion;
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Againe, haue the friends of Christ as much loue showne to them, as they show to others? It is too euident they haue not. Although there be not that slaying, fleaing, racking, hacking, burning, and misvsing the poore Saints, which hath beene in former times, both here, and elsewhere, nor that storme of affliction blowing vpon them, which hath tossed their brethren in our neighbour Countries, and is not yet calmed:
Again, have the Friends of christ as much love shown to them, as they show to Others? It is too evident they have not. Although there be not that slaying, flaying, racking, hacking, burning, and misusing the poor Saints, which hath been in former times, both Here, and elsewhere, nor that storm of affliction blowing upon them, which hath tossed their brothers in our neighbour Countries, and is not yet calmed:
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So that, though there be here no Neroes, nor Boners, no Herods, nor Gardiners, acting their parts in bloudie Tragedies, against the members of Christ Iesus (what desire some may haue that way, I leaue to the searcher of all hearts) yet there are Ismaels, Doegs, Rabshakehs, Athaliahs, Hamans, who are not ashamed (in open field) to bend their tongues like bowes against them,
So that, though there be Here no Neros, nor Boners, no Herods, nor Gardiners, acting their parts in bloody Tragedies, against the members of christ Iesus (what desire Some may have that Way, I leave to the searcher of all hearts) yet there Are Ishmaels, Doegs, Rabshakehs, Athaliahs, Hamans, who Are not ashamed (in open field) to bend their tongues like bows against them,
and in open audience of they care not whom, to shoote out the darts of bitter wordes, to harme them, besides the wiles they frame, and lies they pen, to worke their shame, and confusion.
and in open audience of they care not whom, to shoot out the darts of bitter words, to harm them, beside the wiles they frame, and lies they pen, to work their shame, and confusion.
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Who is NOT so iron-hearted, and void of compassion? Where is the man, or woman, who with Nehemiah, lookes sad in the presence of the King? Who with Ieremie doe pen songs of Lamentation? Who can truely say (as that good Martyr once did) In the foyles of my brethren, I take my selfe foyled, the blows that their enemies giue THEM, smite my body:
Who is NOT so iron-hearted, and void of compassion? Where is the man, or woman, who with Nehemiah, looks sad in the presence of the King? Who with Ieremie do pen songs of Lamentation? Who can truly say (as that good Martyr once did) In the foils of my brothers, I take my self foiled, the blows that their enemies give THEM, smite my body:
Who (I say) are thus? I know indeed there is such affection betwixt the Elect in their hearts, that when the Powers of the world doe rise against them, they cannot but condole the afflicted, and expresse their pittie towardes them, by their prayers for them, when they cannot shew it any other way, for want of libertie, or abilitie: therefore I dare not say, All in England doe forget the affliction of Ioseph. Nay (blessed be God) we haue those who would not spare their owne bloud for Sions good,
Who (I say) Are thus? I know indeed there is such affection betwixt the Elect in their hearts, that when the Powers of the world do rise against them, they cannot but condole the afflicted, and express their pity towards them, by their Prayers for them, when they cannot show it any other Way, for want of liberty, or ability: Therefore I Dare not say, All in England do forget the affliction of Ioseph. Nay (blessed be God) we have those who would not spare their own blood for Zions good,
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But these persons ( strange to consider, that man endued with a reasonable soule, made at first after Gods owne image, should be so incompassionate) can heare of the broiles,
But these Persons (strange to Consider, that man endued with a reasonable soul, made At First After God's own image, should be so incompassionate) can hear of the broils,
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It is without all question, that the Papists amongst vs bewaile not the Church, nay, rather like the Edomites, and Esavites in the dayes of Obadiah, they reioyce over the children of Iudah in the day of their destruction, and speake proudly against them .
It is without all question, that the Papists among us bewail not the Church, nay, rather like the Edomites, and Esavites in the days of Obadiah, they rejoice over the children of Iudah in the day of their destruction, and speak proudly against them.
Againe, touching the fifteenth signe, Experience proues that there is scarce any one amongst vs but loues to bee soothed, & delights to arrogate to himselfe his as due, whatsoever flattery casts vpon him, bee it never so false, and vntrue.
Again, touching the fifteenth Signen, Experience Proves that there is scarce any one among us but loves to be soothed, & delights to arrogate to himself his as endue, whatsoever flattery Cast upon him, be it never so false, and untrue.
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and yet they loue to be told, that they are mercifull, liberall, sober, and chaste. Such faithfull friends as will tell vs of our faults, wee cannot away with;
and yet they love to be told, that they Are merciful, liberal, Sobrium, and chaste. Such faithful Friends as will tell us of our Faults, we cannot away with;
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yea, more then of our friends. And albeit it be very necessary for men to be admonished (as the Heathen himselfe could confesse) yet they cannot endure reproofe, Oh it is as bitter to them as gall and worme wood.
yea, more then of our Friends. And albeit it be very necessary for men to be admonished (as the Heathen himself could confess) yet they cannot endure reproof, O it is as bitter to them as Gall and worm wood.
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Children can now scarce endure their Parents to reprooue, Servants their Masters, Subiects their Governours, Friends their Neighbours; and as for many of the Great ones, they cannot endure Gods Messengers to speake against their courses, bee they never so contrary to Gods law, never so preiudiciall to Gods glory,
Children can now scarce endure their Parents to reprove, Servants their Masters, Subjects their Governors, Friends their Neighbours; and as for many of the Great ones, they cannot endure God's Messengers to speak against their courses, be they never so contrary to God's law, never so prejudicial to God's glory,
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we make a profession, and doe contrary to Religion; we beare the name of Christians, and ( which is the more haynous) wee doe as bad as Barbarians. Let but the truth of God, and the workes of men be iudge (as it is necessary they should) and it will appeare I write no lie.
we make a profession, and do contrary to Religion; we bear the name of Christians, and (which is the more heinous) we do as bad as Barbarians. Let but the truth of God, and the works of men be judge (as it is necessary they should) and it will appear I write no lie.
wolvishly spoyling and doing all the mischiefe they can to the Church. Some counterfeit temperance, and are most intemperate. Some counterfeit honesty, and square dealing with their neighbours, and are most deceitfull .
wolvishly spoiling and doing all the mischief they can to the Church. some counterfeit temperance, and Are most intemperate. some counterfeit honesty, and square dealing with their neighbours, and Are most deceitful.
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Yea, drunkards, rioters, russiians, adulterers, fornicators, extorters, revellers, theeues, and murtherers, will many times be found in the Temple, and seeme to bee as holy as the best for the present,
Yea, drunkards, rioters, russiians, Adulterers, fornicators, extorters, revellers, thieves, and murderers, will many times be found in the Temple, and seem to be as holy as the best for the present,
and fall to their wicked and wonted courses againe? How many are there that will speake against that in publique, which they loue to practise in private? Are not these persons hypocrites? I know indeed that in some, there is a correspondency betwixt their profession, and their practise. As they practise wickednesse, so (like brazen faced ones) they are not ashamed to professe wickednesse:
and fallen to their wicked and wonted courses again? How many Are there that will speak against that in public, which they love to practise in private? are not these Persons Hypocrites? I know indeed that in Some, there is a correspondency betwixt their profession, and their practise. As they practice wickedness, so (like brazen faced ones) they Are not ashamed to profess wickedness:
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yet, such a difference and contrariety is there betwixt the religious profession, and outragious conversation in many others, that wee Ministers haue iust cause to complaine, as one once did:
yet, such a difference and contrariety is there betwixt the religious profession, and outrageous Conversation in many Others, that we Ministers have just cause to complain, as one once did:
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Oh grievous to thinke it, Oh lamentable to speake it, we doe not onely IMITATE Stage-players (who counterfeit other mens persons) but we also EXCEED them in dissembling.
O grievous to think it, O lamentable to speak it, we do not only IMITATE Stageplayers (who counterfeit other men's Persons) but we also EXCEED them in dissembling.
Neither doe we only mocke GOD (if he would be mocked) by our hypocrisie, but also euery man (almost) hunteth his Brother in a net, such abundance of deceit and consenage is there amongst vs. Deceite in measures, deceite in merchandize, deceit in weights, deceit in wares;
Neither do we only mock GOD (if he would be mocked) by our hypocrisy, but also every man (almost) hunts his Brother in a net, such abundance of deceit and consenage is there among us Deceit in measures, deceit in merchandise, deceit in weights, deceit in wares;
whereas it is the dutie of euery Minister to be no striker, nor brawler , I would to God, that experience did not show, that even some amongst them (then which what is more shamefull, more fearefull?) doe delight ( contrary to their dutie) to rage against,
whereas it is the duty of every Minister to be no striker, nor brawler, I would to God, that experience did not show, that even Some among them (then which what is more shameful, more fearful?) do delight (contrary to their duty) to rage against,
as Augustine did against Arrius and Fortunatus; Because I speake the truth, they set snares for mee, and by all meanes they seeke to molest me as much as they can.
as Augustine did against Arius and Fortunatus; Because I speak the truth, they Set snares for me, and by all means they seek to molest me as much as they can.
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and their tongues tell another. Oh how happy were it for our Land, if all amongst vs (yea, that professe Religion) did iustly deserue that commendation which an Heathen had, of whom it is sayd, that with great faithfulnesse he did keepe his word,
and their tongues tell Another. O how happy were it for our Land, if all among us (yea, that profess Religion) did justly deserve that commendation which an Heathen had, of whom it is said, that with great faithfulness he did keep his word,
A man may finde more such as doe for sweare, and sweare falsely, then such as sweare not at all. Besides the idle, superstitious, vaine, and lesser oathes (which yet are so great that they are able to damne a man) it is a very ordinary and vsuall thing both among rich and poore, noble and ignoble, not to spare the sacred name of the glorious God of heaven and earth:
A man may find more such as doe for swear, and swear falsely, then such as swear not At all. Beside the idle, superstitious, vain, and lesser Oaths (which yet Are so great that they Are able to damn a man) it is a very ordinary and usual thing both among rich and poor, noble and ignoble, not to spare the sacred name of the glorious God of heaven and earth:
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not to spare the names of Christ Iesus the sweete Saviour of the elect; but to take them into their blacke mouthes, and teare them with their blasphemous tongues.
not to spare the names of christ Iesus the sweet Saviour of the elect; but to take them into their black mouths, and tear them with their blasphemous tongues.
the contemning of pietie, the favouring of poperie, the winking at iniquity and other notorious vices, are arguments too many to proue that these abuses of the tongue are too too common in this Kingdom.
the contemning of piety, the favouring of popery, the winking At iniquity and other notorious vices, Are Arguments too many to prove that these Abuses of the tongue Are too too Common in this Kingdom.
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Brittaine indeed hath men in place and authority to speake, and to speake faithfully, but some of these reproue not the people for their sinnes, speake not against their grievous enormities,
Britain indeed hath men in place and Authority to speak, and to speak faithfully, but Some of these reprove not the people for their Sins, speak not against their grievous enormities,
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For although our Land (like Iudah ) be not full of Idols , yet it is to be wished that it were more empty of Idolaters. What shall I say of the whole troupe of vnregenerate ones, who (walking the lewdest and broadest way) are more in number by farre then Gods people be? are not they Idolaters? it cannot bee denyed.
For although our Land (like Iudah) be not full of Idols, yet it is to be wished that it were more empty of Idolaters. What shall I say of the Whole troop of unregenerate ones, who (walking the lewdest and broadest Way) Are more in number by Far then God's people be? Are not they Idolaters? it cannot be denied.
They doe worship as many gods as they haue lusts to serue, making every sinne they take pleasure in, a severall Idoll. Againe, what say wee of covetous persons? They are Idolaters by Saint Pauls verdict and there is no question to be made of it.
They do worship as many God's as they have Lustiest to serve, making every sin they take pleasure in, a several Idol. Again, what say we of covetous Persons? They Are Idolaters by Saint Paul's verdict and there is no question to be made of it.
Besides, what say we of will-worshippers? They doe more worship the fond fantasies of their owne braine, the superstitious customes of other men (which they make their rules in the seruice of God) then the true God, whom they pretend to worship:
Beside, what say we of Will-worshippers? They do more worship the found fantasies of their own brain, the superstitious customs of other men (which they make their rules in the service of God) then the true God, whom they pretend to worship:
And is this all? All? when Romish Factors roue vp and downe amongst vs, to seduce the simple, to beguile vnstable soules? When there is such gadding to Masse? When Neuters thinke and talke, that Poperie and our Religion may be easily reconciled,
And is this all? All? when Romish Factors rove up and down among us, to seduce the simple, to beguile unstable Souls? When there is such gadding to Mass? When Neuters think and talk, that Popery and our Religion may be Easily reconciled,
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when as yet it is as easie to reconcile heauen and hell, God and the Divell? When as there are such a company of Papists and Recusants amongst vs? What! account wee not these Idolaters? Who are,
when as yet it is as easy to reconcile heaven and hell, God and the devil? When as there Are such a company of Papists and Recusants among us? What! account we not these Idolaters? Who Are,
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least Israels glorie be carryed vnto Assyria for a present, and WEE (as it was once sayd of the King of Samaria ) bee cut off as the some vpon the water.
lest Israel's glory be carried unto Assyria for a present, and we (as it was once said of the King of Samaria) be Cut off as the Some upon the water.
In the 21. place, for lesser punishments, may we not take vp the complaint of the Prophet? The dayes of visitation are come , the dayes of recompence are begun already.
In the 21. place, for lesser punishments, may we not take up the complaint of the Prophet? The days of Visitation Are come, the days of recompense Are begun already.
I list not to meddle with our Militarie munition; though I could say something, because men for the most part haue more skill to tosse a Pot, then a Pike; more courage to fight a battell for Bacchus in an Inne, Tauerne,
I list not to meddle with our Military munition; though I could say something, Because men for the most part have more skill to toss a Pot, then a Pike; more courage to fight a battle for Bacchus in an Inn, Tavern,
And who knowes it not, that the cunning Artificer goes downe the winde, that Trading (a great prop to our kingdome) growes daily to decay? Though there be some voluntary Bankrupts amongst vs, who breake without need, ruinating of purpose other mens stocks to raise their owne.
And who knows it not, that the cunning Artificer Goes down the wind, that Trading (a great prop to our Kingdom) grows daily to decay? Though there be Some voluntary bankrupts among us, who break without need, ruinating of purpose other men's stocks to raise their own.
For whome it were to bee wished there were as severe a law as for theeues and robbers, (then whom they are a great deale worse) yet some (be they neuer so honest) cannot hold, the times are so hard,
For whom it were to be wished there were as severe a law as for thieves and robbers, (then whom they Are a great deal Worse) yet Some (be they never so honest) cannot hold, the times Are so hard,
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Well, to end this point (least the detection of our vices make my speech seeme tedious to some) consider I beseech you of these things, roule them in your mindes againe and againe.
Well, to end this point (lest the detection of our vices make my speech seem tedious to Some) Consider I beseech you of these things, roll them in your minds again and again.
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And doe but we thinke on them as we ought, and it will furnish vs with better skill, to foresee and foreknow some evill to be approaching against vs (God alone knows what it is) then all the threed-bare rules of Prognosticators, and iudiciall Astrologers can.
And do but we think on them as we ought, and it will furnish us with better skill, to foresee and foreknow Some evil to be approaching against us (God alone knows what it is) then all the threadbare rules of Prognosticators, and judicial Astrologers can.
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Vpon the fore-sight which a Wise-man hath of the great dangers that attend places of dignity, hee obscureth himselfe and doth what he can to keepe out of such places.
Upon the foresight which a Wiseman hath of the great dangers that attend places of dignity, he obscureth himself and does what he can to keep out of such places.
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And therefore the Originall word comes of a Roote which both in the Chaldee and Arabian tongue, signifie to protest as well as to hide, to defend as well as to couer.
And Therefore the Original word comes of a Root which both in the Chaldee and Arabian tongue, signify to protest as well as to hide, to defend as well as to cover.
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where this text is repeated word for word, but also in the 28. Chapter, where he saith, When the wicked rise, men hide themselues, that is, when such dangerous times be that either the Enemies of the truth doe rise against the Godly,
where this text is repeated word for word, but also in the 28. Chapter, where he Says, When the wicked rise, men hide themselves, that is, when such dangerous times be that either the Enemies of the truth do rise against the Godly,
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or euill men are raised to places of commaund, (a notable meane to bring iudgements vpon a people.) then good men, wisemen, seeke Protection for themselues as carefully as they can.
or evil men Are raised to places of command, (a notable mean to bring Judgments upon a people.) then good men, Wise men, seek Protection for themselves as carefully as they can.
Memorable (to this purpose) are the Examples of Dauid, of Paul. The one was in danger of his life by the meanes of Saul, the other was in great hazzard by the lying in waight of the Iewes, and both of them, (like wisemen ) did hide themselues,
Memorable (to this purpose) Are the Examples of David, of Paul. The one was in danger of his life by the means of Saul, the other was in great hazard by the lying in weight of the Iewes, and both of them, (like Wise men) did hide themselves,
And what must we doe? Not as did Aristippus a Phylosopher, who, when he was in perill of his life in a Pyrates ship, tooke gold into his hand, told it, threw it,
And what must we do? Not as did Aristippus a Philosopher, who, when he was in peril of his life in a Pirates ship, took gold into his hand, told it, threw it,
But like a prudent man, (who hath his witts about him, and Grace within him) we must hide our selues, betake our selues to some Refuge, some place of protection:
But like a prudent man, (who hath his wits about him, and Grace within him) we must hide our selves, betake our selves to Some Refuge, Some place of protection:
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that so, if the euill time, and day of darkenes should come, we may be found where Christ findes his Doue his Church, in the Clifts of the Rocke, in the Secret place of the Stayres .
that so, if the evil time, and day of darkness should come, we may be found where christ finds his Dove his Church, in the Cliffs of the Rock, in the Secret place of the Stairs.
They that by their example doe seeke to corrupt vs, and put sinne into our soules by our eyes; They that by their tongues goe about to infect vs, and in still sin into our soules by our eares, must we abhorre and flie from,
They that by their Exampl do seek to corrupt us, and put sin into our Souls by our eyes; They that by their tongues go about to infect us, and in still since into our Souls by our ears, must we abhor and fly from,
as wee would from some venomous beast that spits poyson at vs, that seekes to destroy vs. Lot withdrew himselfe from the company of the Sodomites, & he was protected from the calamitie of the Sodomites. The Christians at Ierusalem a little before the Sacking of that Citie, withdrew themselues from the sinfull,
as we would from Some venomous beast that spits poison At us, that seeks to destroy us Lot withdrew himself from the company of the Sodomites, & he was protected from the calamity of the Sodomites. The Christians At Ierusalem a little before the Sacking of that city, withdrew themselves from the sinful,
But so to bee among the wicked, as to loue their fellowship in the workes of darknesse , to be brethren with them in evill , to flatter them in their evill courses, to take pleasure in their companie,
But so to be among the wicked, as to love their fellowship in the works of darkness, to be brothers with them in evil, to flatter them in their evil courses, to take pleasure in their company,
For if wee doe not thus abhorre & shun their company, if wee be without shade in the day of their misery, what wonder wil it be? Are swaggerers, swearers, gamesters, gibers,
For if we do not thus abhor & shun their company, if we be without shade in the day of their misery, what wonder will it be? are swaggerers, swearers, gamesters, gibers,
and yet thinkest thou to escape in the perillous times? Thou deceivest thy selfe I tell thee, hee cannot escape the sulphurious showre of brimstone and fire, that loues to dwell amongst the men of Sodome;
and yet Thinkest thou to escape in the perilous times? Thou deceivest thy self I tell thee, he cannot escape the sulphurous shower of brimstone and fire, that loves to dwell among the men of Sodom;
Be not therefore found in the companie of the proud (for so David and Salomon doe call the wicked ) mingle not thy selfe with this dust, this chaffe , this stubble .
Be not Therefore found in the company of the proud (for so David and Solomon do call the wicked) mingle not thy self with this dust, this chaff, this stubble.
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that the Land is so vnthankefull, that most sorts are so sinfull, that the Word is so contemned, that the offers of grace are so dispised, the mercies of God so abused, the Sabbaths so prophaned, fawning Parasites so much respected , afflicted Ioseph so little regarded, great mens vices so bepainted,
that the Land is so unthankful, that most sorts Are so sinful, that the Word is so contemned, that the offers of grace Are so despised, the Mercies of God so abused, the Sabbaths so Profaned, fawning Parasites so much respected, afflicted Ioseph so little regarded, great men's vices so bepainted,
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Thinke on this thou that mournest not for the sinnes of the Land, and consider how little cause thou hast to expect protection in the day of destruction,
Think on this thou that mournest not for the Sins of the Land, and Consider how little cause thou hast to expect protection in the day of destruction,
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It is no where to be found in the whole booke of God, that ever any who delighted to commit such sinnes as haue brought plagues vpon Kingdomes, did (without repentance) escape vntoucht when the plague came,
It is no where to be found in the Whole book of God, that ever any who delighted to commit such Sins as have brought plagues upon Kingdoms, did (without Repentance) escape untouched when the plague Come,
but Lot did not liue like the Sodomites. Ieremie escaped chaining in the time of Iudah's captivity, but Ieremie refrained his feet from the backsliding steps of the rebellious Iewes.
but Lot did not live like the Sodomites. Ieremie escaped chaining in the time of Judah's captivity, but Ieremie refrained his feet from the backsliding steps of the rebellious Iewes.
The Priests and Nobles that were slaine at Riblah , and the rest of the Iewes that were carryed captiues, doe very evidently manifest this. Wilt thou goe on in wicked courses, make no conscience to shun those sinnes that procure Gods curses,
The Priests and Nobles that were slain At Riblah, and the rest of the Iewes that were carried captives, do very evidently manifest this. Wilt thou go on in wicked courses, make no conscience to shun those Sins that procure God's curses,
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1. By not stretching out the sword against them, nor labouring to restraine them when hee is in place to doe it. 2. By not preaching the Word against them,
1. By not stretching out the sword against them, nor labouring to restrain them when he is in place to do it. 2. By not preaching the Word against them,
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If either the complement of a Iesuite, the brag of a Papist, the smooth tongue of a Flatterer, the sower tauntes of a Flouter, the sterne lookes of the mightie, the bribes of the Wealthy, the entreaties of a Yoakefellow, of a Childe, of a Seruant, of a Friend, hired (it may be) by the wages of iniquitie,
If either the compliment of a Iesuite, the brag of a Papist, the smooth tongue of a Flatterer, the sour taunts of a Flouter, the stern looks of the mighty, the Bribes of the Wealthy, the entreaties of a Yoakefellow, of a Child, of a Servant, of a Friend, hired (it may be) by the wages of iniquity,
or any thing else, do make them remisse in their places, & so, accessary to those vices of running to Masse, of breaking the Sabbaths, of abusing Gods blessings, &c. for which vengeance hanges ouer our heades:
or any thing Else, do make them remiss in their places, & so, accessary to those vices of running to Mass, of breaking the Sabbaths, of abusing God's blessings, etc. for which vengeance hangs over our Heads:
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For if either for hope of advancement, or feare of abasement, we should be like to the Idols of the Gentiles, haue eyes and not see, mouthes and not speake ,
For if either for hope of advancement, or Fear of abasement, we should be like to the Idols of the Gentiles, have eyes and not see, mouths and not speak,
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for the common sinnes that raigne amongst vs. And what Magistrates must doe in the Common-wealth, and Ministers in the Church, the like must Masters of Families do in their houses, vse all meanes,
for the Common Sins that Reign among us And what Magistrates must do in the Commonwealth, and Ministers in the Church, the like must Masters of Families do in their houses, use all means,
Thirdly, all of vs, Governours, and vnder governement, must take heede of provoking others to the committing of those sinnes which may bring some iudgement vpon vs. You that are ouer others, take heede you doe not command those that are vnder you to doe evill;
Thirdly, all of us, Governors, and under government, must take heed of provoking Others to the committing of those Sins which may bring Some judgement upon us You that Are over Others, take heed you do not command those that Are under you to do evil;
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You that haue this worldes good in more abundance then your brethren, doe not you either by base illiberality, or vaine prodigality, giue example to others to abuse Gods blessings.
You that have this world's good in more abundance then your brothers, do not you either by base illiberality, or vain prodigality, give Exampl to Others to abuse God's blessings.
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By your murmuring provoke not others to vnthankefulnesse; by your evill counsell provoke not others to drunkennesse; by your filthy and vncleane communication, provoke not others to filthinesse; by giving of bribes provoke not Rulers to vnrighteousnesse; by speaking favourably of Poperie, provoke not others to Idolatrie: In a word, whatsoever you see may be an occasion to draw any man to, to harden any man in any of these sins, which are the signes of an ensuing plague, be not you any kinde of way the givers of that occasion.
By your murmuring provoke not Others to unthankfulness; by your evil counsel provoke not Others to Drunkenness; by your filthy and unclean communication, provoke not Others to filthiness; by giving of Bribes provoke not Rulers to unrighteousness; by speaking favourably of Popery, provoke not Others to Idolatry: In a word, whatsoever you see may be an occasion to draw any man to, to harden any man in any of these Sins, which Are the Signs of an ensuing plague, be not you any kind of Way the givers of that occasion.
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Not that God knowes them not, or hath neede to be put in minde of them by vs; but because it is his pleasure that we should in humility confesse them to his Maiestie,
Not that God knows them not, or hath need to be put in mind of them by us; but Because it is his pleasure that we should in humility confess them to his Majesty,
I am perswaded that Nehemiah was so protected in the seruice, and with the favour of Artaxerxes, when his Countrymen were in great affliction, and reproach .
I am persuaded that Nehemiah was so protected in the service, and with the favour of Artaxerxes, when his Countrymen were in great affliction, and reproach.
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And that Daniel was so sheltered in the Court of Darius , that neither the Envie of the Courtiers, nor the Cruelty of the Lyons could doe him any hurt;
And that daniel was so sheltered in the Court of Darius, that neither the Envy of the Courtiers, nor the Cruelty of the Lyons could do him any hurt;
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or rather addresse TO, as well as withdraw from, if vpon the fore-sight of the plague, we would hide our selues. And they are these two; 1. Righteousnesse. 2. Prayer.
or rather address TO, as well as withdraw from, if upon the foresight of the plague, we would hide our selves. And they Are these two; 1. Righteousness. 2. Prayer.
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First, we must withdraw our selues to Righteousnes. Seeke yee RIGHTEOƲSNES (saith Zepheny) and it may be, you shall be hid in the day of the Lords anger .
First, we must withdraw our selves to Righteousness. Seek ye RIGHTEOƲSNES (Says Zepheny) and it may be, you shall be hid in the day of the lords anger.
What Righteousnesse may some say? The righteousnesse of their owne morall or naturall workes? Alas, this is a shelter that hath neede of a shelter, it selfe a ruinous shelter, a perilous shelter.
What Righteousness may Some say? The righteousness of their own moral or natural works? Alas, this is a shelter that hath need of a shelter, it self a ruinous shelter, a perilous shelter.
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What Righteousnesse then? I answer, there is a Rocke or Robe of Righteousnesse, and there is a Rule or Guide of Righteousnes. The one is Christ the Righteous, the Lambe of God that taketh away the sinnes of the world , who is to vs what the sheepes coate is to our backes;
What Righteousness then? I answer, there is a Rock or Robe of Righteousness, and there is a Rule or Guide of Righteousness. The one is christ the Righteous, the Lamb of God that Takes away the Sins of the world, who is to us what the Sheep coat is to our backs;
The Apostle Paul knew very well, that, if hee were but found in Christ, not having his owne righteousnesse, but the righteousnesse of Christ, which is by faith, hee should be safe euen in that great day of Iudgement (a day euil and terrible to the wicked) how much more safe then in the midst of the troubles of this transitorie life.
The Apostle Paul knew very well, that, if he were but found in christ, not having his own righteousness, but the righteousness of christ, which is by faith, he should be safe even in that great day of Judgement (a day evil and terrible to the wicked) how much more safe then in the midst of the Troubles of this transitory life.
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For the second, the wise, and faithfull servant knowes, that it will be happy for him, and that hee shall be hid from that vengeance which shall seize vpon the vnprofitable, faithlesse servant ,
For the second, the wise, and faithful servant knows, that it will be happy for him, and that he shall be hid from that vengeance which shall seize upon the unprofitable, faithless servant,
that haue no faith in Christ, that by faith are not ioyned to Christ, that had rather seeke, wealth, honor, pleasures, places of command in the world, then the righteousnes of Christ, whom any robes please better then that robe: who seeke rather to any Rocke, to any refuge then to that? What will become of you also, that wilfully transgresse the Rule of righteousnes, that will not be religious, that will not doe good duties? Who heare not, relieue not the wants of your brethren with that abundance which you haue, who watch not ouer your hearts, who bridle not your tongues, who will not do all things which God in his righteous law commandeth, who will not doe any thing, because He commandeth you? What (I say) will you doe in the day of vengeance? Where will you hide your selues? Where will you shrowd your selues? Vnder Gods wing? Why that shall be spread ouer none but those that are in his beloued Sonne, ouer none but those by whom his sacred will is done. None but such as beleeue in the righteousnesse of Christ; none but such as yeeld Euangelicall obedience to the righteousnesse of the Law, haue right to the speciall protection of the Almightie. I beseech you therefore seeke the righteousnesse of Christ, by beleeuing; submit to the righteousnesse of the law, by obeying: And doe not thinke that without either of these, yea without both of these, it is possible for you to escape in the day of trouble.
that have no faith in christ, that by faith Are not joined to christ, that had rather seek, wealth, honour, pleasures, places of command in the world, then the righteousness of christ, whom any robes please better then that robe: who seek rather to any Rock, to any refuge then to that? What will become of you also, that wilfully transgress the Rule of righteousness, that will not be religious, that will not do good duties? Who hear not, relieve not the Wants of your brothers with that abundance which you have, who watch not over your hearts, who bridle not your tongues, who will not do all things which God in his righteous law commands, who will not do any thing, Because He commands you? What (I say) will you do in the day of vengeance? Where will you hide your selves? Where will you shroud your selves? Under God's wing? Why that shall be spread over none but those that Are in his Beloved Son, over none but those by whom his sacred will is done. None but such as believe in the righteousness of christ; none but such as yield Evangelical Obedience to the righteousness of the Law, have right to the special protection of the Almighty. I beseech you Therefore seek the righteousness of christ, by believing; submit to the righteousness of the law, by obeying: And do not think that without either of these, yea without both of these, it is possible for you to escape in the day of trouble.
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Prayer may prevayle both for our owne hiding, and the hiding of others. It may (peradventure) avayle to diuert the Iudgements which the signes doe portend.
Prayer may prevail both for our own hiding, and the hiding of Others. It may (Peradventure) avail to divert the Judgments which the Signs do portend.
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Pray therefore that God would forgiue the sinnes of the Land. Pray that God would remoue the euill begun, prevent the evill to come, if it be his will,
prey Therefore that God would forgive the Sins of the Land. prey that God would remove the evil begun, prevent the evil to come, if it be his will,
I meane extraordinary prayer, such as is ioyned with fasting. This, oh this, (if any thing will) will prevayle mightily with the Lord. The King of Nineueh, and all his Subiects, no sooner got themselues into sackcloth, and fasted, but they hid themselues from the destruction threatned, which otherwise, within fortie dayes would haue come vpon them .
I mean extraordinary prayer, such as is joined with fasting. This, o this, (if any thing will) will prevail mightily with the Lord. The King of Nineveh, and all his Subjects, no sooner god themselves into Sackcloth, and fasted, but they hid themselves from the destruction threatened, which otherwise, within fortie days would have come upon them.
When great wrath was towardes the Iewes, in Iehosaphats time, a great multitude of Ammonites, and Moabites comming vp to battell against them, it is sayd that Iehosaphat set himselfe to seeke the Lord by prayer,
When great wrath was towards the Iewes, in Iehosaphats time, a great multitude of Ammonites, and Moabites coming up to battle against them, it is said that Jehoshaphat Set himself to seek the Lord by prayer,
and the dead bodies of their enemies fallen to the earth, so that none escaped . When the poore captiued people of the Iewes were at the next doore to death,
and the dead bodies of their enemies fallen to the earth, so that none escaped. When the poor captived people of the Iewes were At the next door to death,
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and Letters, to dispatch them suddainly, were vnder the Emperours seale gone out against them, Hester, and her Maydes, Mordecay, and the rest of the Iewes, fell to Prayer, with fasting, and what an admirable refuge that meane procured them, the sacred Storie relateth at large.
and Letters, to dispatch them suddenly, were under the emperors seal gone out against them, Esther, and her Maids, Mordecai, and the rest of the Iewes, fell to Prayer, with fasting, and what an admirable refuge that mean procured them, the sacred Story relateth At large.
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as friuolous, and foolish, yet let that be no discouragement vnto vs. The lawes of our Land doe not deny vs libertie to performe this dutie by our selues in secret, and with our families. And if wee doe not vse this our libertie, which wee haue for the present, the Lord may euen depriue vs of that too,
as frivolous, and foolish, yet let that be no discouragement unto us The laws of our Land do not deny us liberty to perform this duty by our selves in secret, and with our families. And if we do not use this our liberty, which we have for the present, the Lord may even deprive us of that too,
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The wicked are wont to say of the Godly what Salomon would haue them Not to say, What hath the wise more them the foole? But if any would know what they haue, I answere they haue protection in the middest of tribulation.
The wicked Are wont to say of the Godly what Solomon would have them Not to say, What hath the wise more them the fool? But if any would know what they have, I answer they have protection in the midst of tribulation.
For, if vpon the foresight they haue of the euill, they be carefull to seeke an hiding place for themselues against that euill (as the poynt in hand sheweth they are) then let that euill come when it can,
For, if upon the foresight they have of the evil, they be careful to seek an hiding place for themselves against that evil (as the point in hand shows they Are) then let that evil come when it can,
You cannot goe through the sacred Stories in the Scriptures, but you shall finde, that the Lord hath beene wont to preserue his Seruants in a thousand dangers.
You cannot go through the sacred Stories in the Scriptures, but you shall find, that the Lord hath been wont to preserve his Servants in a thousand dangers.
Well, to draw to a conclusion, and to knit vp the other Prouerbe, the second part of the text, [ But the simple passe on and are punished ] in the third vse of this Doctrine.
Well, to draw to a conclusion, and to knit up the other Proverb, the second part of the text, [ But the simple pass on and Are punished ] in the third use of this Doctrine.
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Here is Terror to all wicked, and vngodly wretches. For if onely the Godly hide themselues against the day of wrath, they (poore miserable Creatures) for there part shall be without hiding, without shelter in that day.
Here is Terror to all wicked, and ungodly wretches. For if only the Godly hide themselves against the day of wrath, they (poor miserable Creatures) for there part shall be without hiding, without shelter in that day.
They are worse then brute beasts, then vnreasonable creatures: The Crane, & the Storke when the winter approacheth, withdraw themselues into hotter Countries:
They Are Worse then brutus beasts, then unreasonable creatures: The Crane, & the Stork when the winter Approaches, withdraw themselves into hotter Countries:
But the vngodly (like stalled Oxen that are fatting against the day of slaughter) are so blinded with their lusts, that be destruction neuer so neere their doores, they runne on, seeke no shade,
But the ungodly (like stalled Oxen that Are fatting against the day of slaughter) Are so blinded with their Lustiest, that be destruction never so near their doors, they run on, seek no shade,
Thinke on this all you Simple ones, not you that are Innocently and holily Simple, (for so the word is not to be vnderstood in the text,) but you that are Sottishly, sinfully Simple. Euery word in this clause of the text sounds Terror in your eares,
Think on this all you Simple ones, not you that Are Innocently and holily Simple, (for so the word is not to be understood in the text,) but you that Are Sottishly, sinfully Simple. Every word in this clause of the text sounds Terror in your ears,
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Secondly, you are fooles. I know indeed you are wise in your owne eyes; for it is as naturall for a naturall man to glorie in his owne wisedome , as can be.
Secondly, you Are Fools. I know indeed you Are wise in your own eyes; for it is as natural for a natural man to glory in his own Wisdom, as can be.
for it is ordinarie with them to deeme those wise, which haue any cunning but to buy and sell, to defraud and sinne, to make two halfe-pence of one, as one speaketh.
for it is ordinary with them to deem those wise, which have any cunning but to buy and fell, to defraud and sin, to make two halfpence of one, as one speaks.
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for earthly things, yea, as deepe a reach as any, to make the best of thy commodities (as wee vse to say) yet thou knowest not how to vse any thing aright, of that which thou enioyest.
for earthly things, yea, as deep a reach as any, to make the best of thy commodities (as we use to say) yet thou Knowest not how to use any thing aright, of that which thou enjoyest.
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Thou hast indeede a bodie composed of proportionable parts, endued with profitable senses, very vsefull to thy life and beeing, and thou hast a soule endued with reason and vnderstanding: it may be thou hast wealth, it may be friends, it may be honour, it may be credite; and all these things are not to bee vsed as thy selfe pleasest, but as God prescribeth, but alas, thou canst not vse any of them so as God would haue thee.
Thou hast indeed a body composed of proportionable parts, endued with profitable Senses, very useful to thy life and being, and thou hast a soul endued with reason and understanding: it may be thou hast wealth, it may be Friends, it may be honour, it may be credit; and all these things Are not to be used as thy self pleasest, but as God prescribeth, but alas, thou Canst not use any of them so as God would have thee.
pns21 vh2 av dt n1 j-vvn pp-f j n2, vvn p-acp j n2, av j p-acp po21 n1 cc vbg, cc pns21 vh2 dt n1 vvn p-acp vvb cc vvg: pn31 vmb vbi pns21 vh2 n1, pn31 vmb vbi n2, pn31 vmb vbi n1, pn31 vmb vbi n1; cc d d n2 vbr xx pc-acp vbi vvn p-acp po21 n1 vv2, p-acp c-acp np1 vvz, p-acp uh, pns21 vm2 xx vvi d pp-f pno32 av p-acp np1 vmd vhi pno21.
thou knowest not what vse to make of any of these: thou canst not tell what vse to put the Word to, what vse to make of thy Baptisme, of the Lords Supper, no more then a babe knowes what vse to make of a pearle, or a peece of gold that is put into its hand,
thou Knowest not what use to make of any of these: thou Canst not tell what use to put the Word to, what use to make of thy Baptism, of the lords Supper, no more then a babe knows what use to make of a pearl, or a piece of gold that is put into its hand,
That very benefit of life it selfe which God hath lent thee, thou hast so little skill to vse aright, that it is little better vnto thee, then a very death.
That very benefit of life it self which God hath lent thee, thou hast so little skill to use aright, that it is little better unto thee, then a very death.
Thus comfortlesse (I say) is thy condition. Lay now these things together, thy blindenesse, thy slauery, thy ignorance to vse Gods blessings aright, thy want of right to any true comfort. (All which are as so many fruits of thy folly) and tell mee whether these doe not shew, that to bee a spirituall foole, is a thing most terrible, most fearfull.
Thus comfortless (I say) is thy condition. Lay now these things together, thy blindness, thy slavery, thy ignorance to use God's blessings aright, thy want of right to any true Comfort. (All which Are as so many fruits of thy folly) and tell me whither these do not show, that to be a spiritual fool, is a thing most terrible, most fearful.
av j (pns11 vvb) vbz po21 n1. vvd av d n2 av, po21 n1, po21 n1, po21 n1 pc-acp vvi npg1 n2 av, po21 n1 pp-f j-jn p-acp d j n1. (d r-crq vbr a-acp av d n2 pp-f po21 n1) cc vvb pno11 cs d vdb xx vvi, cst pc-acp vbi dt j n1, vbz dt n1 ds j, ds j.
yet you are so violently transported by your raging lusts, beyond all bounds of any fore-cast, and provision for your selues, that you wittingly and willingly goe on to your owne ruine:
yet you Are so violently transported by your raging Lustiest, beyond all bounds of any forecast, and provision for your selves, that you wittingly and willingly go on to your own ruin:
av pn22 vbr av av-j vvn p-acp po22 j-vvg n2, p-acp d n2 pp-f d vvd, cc n1 p-acp po22 n2, cst pn22 av-j cc av-j vvi p-acp p-acp po22 d n1:
But lastly, that you come to be punished (that is) vncouered, vnsheltered, in the day of vengeance, so that though you should see the plague as plainely as you can with your eyes, yet your feete cannot possibly escape hampering in it, this euen this (I say) may be a double, a treble terrour,
But lastly, that you come to be punished (that is) uncovered, unsheltered, in the day of vengeance, so that though you should see the plague as plainly as you can with your eyes, yet your feet cannot possibly escape hampering in it, this even this (I say) may be a double, a triple terror,
your houses may be fired ouer your heads, your wiues deflowred before your faces, your husbands murthered in your presence, your children quartered before your eyes, your owne bodies cast to the beasts of the field, to the fowles of the ayre,
your houses may be fired over your Heads, your wives deflowered before your faces, your Husbands murdered in your presence, your children quartered before your eyes, your own bodies cast to the beasts of the field, to the fowls of the air,
Calliditas autē & astuti•, in mutis quoque animalibus sunt, vel cum insidiantur alijs, & dolo capiunt vt de voren•, vel cum i•sidias aliorum vario genere deludunt Lactant. de Iustit. l. 5. c. 18. circ. finem.
Calliditas autē & astuti•, in mutis quoque animalibus sunt, vel cum insidiantur Alijs, & Dole capiunt vt de voren•, vel cum i•sidias Aliorum Various genere deludunt Lactant. de Iustit. l. 5. c. 18. circ. finem.
Impossibile enimest, vt qui a•gus ā, et arctā virtutis viamambulat, & mandata sequitur Christs, ab omnibus laudetu•, et in admirat•one sit. Chrys: in Gen. c 6. Hom. 22.
Impossibile enimest, vt qui a•gus and, et arctā virtue viamambulat, & Commandments sequitur Christ, ab omnibus laudetu•, et in admirat•one sit. Chrys: in Gen. c 6. Hom. 22.
Qu•d damni d•core, hinc nascitur viro, quod ab hominibus subsannatur, & irridetur, cū is qui finxit corda hominum, et intelligit omnia opera eorum, praedica: eum, & corona? Chrys. in Gen. Hom. 22. Nihil autem prudentibus aufert, in ò potius consert merdax infamatio maliuolorum. Maxent. Dialog l. •. c. 1. in Or•had 684
Qu•d damn d•core, hinc nascitur viro, quod ab hominibus subsannatur, & irridetur, cū is qui finxit Corda hominum, et intelligit omnia opera Their, Praedica: Eum, & corona? Chrys. in Gen. Hom. 22. Nihil autem prudentibus Aufert, in ò potius consert merdax infamatio maliuolorum. Maxent. Dialogue l. •. c. 1. in Or•had 684
Anima fortis, & constantis est ocul•nt su•m intendere ad il•um insopitum oculum, & ab eo solam gloriam expectare & haec despicere, nulliusque pili facere hu• anam la•dem •el con•icia, sed transire vt vmbras, & s•mnia. Chrysost. in Gen. Hom. 23.
Anima fortis, & constantis est ocul•nt su•m intendere ad il•um insopitum Oculum, & ab eo Solam gloriam expectare & haec despicere, nulliusque pili facere hu• anam la•dem •el con•icia, sed transire vt vmbras, & s•mnia. Chrysostom in Gen. Hom. 23.
fw-la fw-la, cc fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, cc fw-la fw-la fw-la fw-la fw-la cc fw-la fw-la, fw-la fw-la fw-la n1 fw-la fw-la fw-la fw-la, fw-la n1 fw-la fw-la, cc fw-la. np1 p-acp np1 np1 crd
At iustus ille viz Noa ) non antum decem & vigints ho•ines, sed & •unium homi•um naturam, & tot myriades •spexit: verimise enim erat •nnes eos ridere •prehendere, •bsannare & •bacchari, &c. Id. ibid.
At Justus Isle videlicet Noa) non antum Decem & vigints ho•ines, sed & •unium homi•um naturam, & tot Myriads •spexit: verimise enim erat •nnes eos ridere •prehendere, •bsannare & •bacchari, etc. Id. Ibid.
p-acp fw-la fw-la av np1) fw-fr fw-la fw-la cc n2 n2, fw-la cc fw-la fw-la fw-la, cc fw-la crd fw-la: n1 fw-la fw-la fw-fr fw-la fw-la fw-la, fw-la cc fw-la, av np1 fw-la.
As Vatablus, periculum. Piscator: Vidit ingruere res aduersis. Lavat Ra•nah, a Ragnáh pascere, in malum sumitur, De pascere, arr•dere, frangere, affligere Dyonis •arth•sianus Damnum
As Vatablus, periculum. Piscator: Vidit ingruere Rest aduersis. Lavat Ra•nah, a Ragnáh pascere, in malum sumitur, De pascere, arr•dere, frangere, affligere Dyonis •arth•sianus Damnum
1. Doct. From the 1. particular in the 2. Branch of the 1. part. Euills may hang ouer places where God hath his Church. The Lordes wrath may breake out like fire, euen in the house of IOSEPH. Amos. 5.6.
1. Doct. From the 1. particular in the 2. Branch of the 1. part. Evils may hang over places where God hath his Church. The lords wrath may break out like fire, even in the house of IOSEPH. Amos. 5.6.
A cautiō. Lest the ensuing proofes of this poynt should seeme impertinent, I referre thee (Reader) to the Obiection in the 3. Vse of this Doctrine, and to the answer of the same. Pag. 15.
A caution. Lest the ensuing proofs of this point should seem impertinent, I refer thee (Reader) to the Objection in the 3. Use of this Doctrine, and to the answer of the same. Page 15.
dt n1. cs dt j-vvg n2 pp-f d n1 vmd vvi j, pns11 vvb pno21 (n1) p-acp dt n1 p-acp dt crd vvb pp-f d n1, cc p-acp dt n1 pp-f dt d. np1 crd
Illud ingenij est, si quis potest vigore mentis praevidere quae futura sunt, & tanquam ante oculos locare quid possit accidere, et quid agere debet, si ita acciderit, defi•ire. Ambros. Offic. l. 1. c. 38.
Illud ingenij est, si quis potest Vigour mentis praevidere Quae futura sunt, & tanquam ante Eyes locare quid possit accidere, et quid agere debet, si ita acciderit, defi•ire. Ambos Office l. 1. c. 38.
Quest. The Answer, which conteineth in it Rules of direction to further a man in the foresight of future iudgements, one of the chiefest things intended by the Author in this Text.
Quest. The Answer, which Containeth in it Rules of direction to further a man in the foresight of future Judgments, one of the chiefest things intended by the Author in this Text.
Quia enim ho•ines qui tantā •uitatem •nha•itabant multos •npietatis fruc•us protulerunt •lcirco (inquit) •ot inutiles fruc•us terra faciā, •t et llis aboliis, perpetuū si •onumentū se•uentibus gene•ationibus; om•es docens quā. •ta fuerit inha•itantium ma•itia. Chrys: in Gen cap. 19. Hom. 42 ad •alcem.
Quia enim ho•ines qui tantā •uitatem •nha•itabant multos •npietatis fruc•us protulerunt •lcirco (inquit) •ot inutiles fruc•us terra faciā, •t et llis aboliis, perpetuū si •onumentū se•uentibus gene•ationibus; om•es Teaching quā. •ta fuerit inha•itantium ma•itia. Chrys: in Gen cap. 19. Hom. 42 ad •alcem.
Placet mihi illegoria, caput id est princeps, cor id est sapientes, et reliquā corporis partem vs { que } ad plantas id est plebem, &c. Luther in Isa. c. 1. p. 27.
Placet mihi illegoria, caput id est princeps, cor id est Wise, et reliquā corporis partem us { que } ad Plantas id est plebem, etc. Luther in Isaiah c. 1. p. 27.
Adversus Evangelij irrisores indignatio desaeuiet. Marc. Marul. Evangelistar. l 1. c. 9 p. 16. Si Sodomitas minus esse dicit damnabiles, quam cun•tos Evangelia negligentes, c••tissima ergo ratio est, quâ & nos qui in plurimis Evangelia negligimus peius timere aliquando debeamus. Sal. de Pro. l. 4 p. 108, 109.
Adversus Evangelij irrisores indignatio desaeuiet. Marc. Marul. Evangelistar. l 1. c. 9 p. 16. Si Sodomitas minus esse dicit damnabiles, quam cun•tos Evangelia negligentes, c••tissima ergo ratio est, quâ & nos qui in plurimis Evangelia negligimus Worse timere aliquando debeamus. Sal. de Pro l. 4 p. 108, 109.
6. Signe. Couetousnes with her two hand-maydes, Oppression & Violence. Quam multorum malorum causa sit immodica cupiditas quis explicet? M•rul. Evang. l. 4. c. 49.
6. Signen. Covetousness with her two handmaids, Oppression & Violence. Quam multorum malorum causa sit immodica Cupiditas quis explicet? M•rul. Evangelist l. 4. c. 49.
Vtinam non de nobis ista ( viz. loca Isa. 13.11. & Eze. 7.24. ) exponi queant, quorum, infideles Tu•ci, viros, oppida, prouincias occuparūt, aras, focosquè propha•antes, nullo die •essant in reliqua Christianorum regna debachari, captiuos ab ducere, pecora depraedari, vastare agros, cadibus grassari, & in nomen Christianum magis quam dici queat, impiè fuerent: hoc perpetuo fl•gello nostra percutitu• superbia. Marul. Evang. l. 7. c. 8. 348.
Vtinam non de nobis ista (viz. loca Isaiah 13.11. & Ezekiel 7.24.) exponi queant, quorum, infideles Tu•ci, viros, Towns, prouincias occuparunt, aras, focosquè propha•antes, nullo die •essant in Rest Christians regna debachari, captiuos ab ducere, pecora depraedari, Vastare agros, cadibus grassari, & in Nome Christian magis quam dici queat, impiè fuerent: hoc perpetuo fl•gello nostra percutitu• superbia. Marul. Evangelist l. 7. c. 8. 348.
Caeterum siquis hanc quam imminere cernimus calamitatem effugerit, & tamen superbiasese efferre non desieru, nequaquam illâ multò horribiliorem erumnam effugiet Id ibid.
Caeterum siquis hanc quam imminere cernimus calamitatem effugerit, & tamen superbiasese efferre non desieru, Nequaquam illâ multò horribiliorem erumnam effugiet Id Ibid.
Diu viuere nequeunt, qui multo se•• o dediti Marcent: tument vultus lurido colore infecti, putrescentia { que } viscera repentè ingruens inualitudo dissoluere festinat. Marul. Spal. Evang l. 2. c 7 p. 80.
Diu viuere nequeunt, qui Much se•• o dediti Marcent: tument vultus lurido colore infecti, putrescentia { que } viscera repentè ingruens inualitudo dissoluere Festinat. Marul. Spal. Evangelist l. 2. c 7 p. 80.
Non longâ obsidione regnum premetur, sed subitò capietur quia erit secura (sicut Cyrus Babylonem securā vna nocte inuasi) a socijs deserta &c. Paraus in Apoc. col 984.
Non longâ obsidione Kingdom premetur, sed subitò capietur quia erit Secure (sicut Cyrus Babylonem securā Una nocte inuasi) a socijs Deserta etc. Parous in Apocalypse col 984.
In malam partem d•citu• Deus visitare, cum peccata quae diu dissimu••uerat, INEXPECTATO fl•gello vlciscitur. Zanch de Redem. part. 1. l. •. Tom. 4. col. 371.
In Evil partem d•citu• Deus visitare, cum Peccata Quae Diu dissimu••uerat, INEXPECTATO fl•gello vlciscitur. Zanchius de Redem. part. 1. l. •. Tom. 4. col. 371.
Viri magno stupro amoris, et fornicationis, & istorum mulieres collapsae sunt, et in omnibus fornicationis erat confusio magna. Metho. Rev. in Orthodox. pag 388.
Viri magno stupro amoris, et fornicationis, & These mulieres collapsae sunt, et in omnibus fornicationis erat Confusion Magna. Metho. Rev. in Orthodox. page 388.
Salu. de Gub. Dei. l. 7. 240. Sicut Aetna intestinis quibusdā naturae feuētibus ardoribus, sic ILLA, abominādis iugiter fornicationum ignibus aestuavit.
Salu. de Gub. Dei. l. 7. 240. Sicut Aetna Intestinal Some naturae feuētibus ardoribus, sic ILLA, abominādis Yoke fornicationum ignibus aestuavit.
Foetebant, vt ita dixerī, cuncti vrbis illius ciues cano libidinis, spurcum sibimetipsis mutuae impudicitiae nidorē inhalantes. Id. ibid. p. 244 et paulo post, eadem pag. & p. 245. Quis in illorum numero castus fuit? Castum dico? Quis non fornicarius, non adulter & hoc sine cessatione, sine termino.
Foetebant, vt ita dixerī, Cuncti Urbis Illius ciues canon libidinis, spurcum sibimetipsis mutuae impudicitiae nidorē inhalantes. Id. Ibid. p. 244 et Paul post, Same page. & p. 245. Quis in Illorum numero Chaste fuit? Chastum dico? Quis non fornicarius, non adulter & hoc sine cessation, sine termino.
Int. Cur sulphureo igne puniebantur? Resp. vt putidissimus libidinis ardor putidissimo flammarum ardore puniretur. Albin. Quaest. in Genes. in Orthodox p. 1073.
Int. Cur sulphureo Ignite puniebantur? Resp. vt putidissimus libidinis ardor putidissimo flammarum ardore puniretur. Albin. Question in Genesis. in Orthodox p. 1073.
Gula Sodomitas, & Gomorrhaeos priùs in nefandos egit concubitus, DEINDE igne, & sulphure de Caelo pluente extinxit. Marul. Spalat. Evang. l. 4. cap. 22.
Gula Sodomitas, & Gomorrhaeos priùs in nefandos egit concubitus, DEINDE Ignite, & sulphur de Caelo pluente extinxit. Marul. Spalato. Evangelist l. 4. cap. 22.
fw-la fw-la, cc npg1 n2 p-acp fw-la fw-la fw-la, n1 n1, cc n1 fw-la fw-la fw-la fw-la. j. n1. np1 n1 crd n1. crd
Vir muliere corruptior: Medis praepositus nomine Arbactus inuenit eum inter scortorum greges purpuram colo nentem; & muliebri habitu cum mollitiâ corporis, & oculorum lasciuiâ omnes feminas anteire, pensa inter virgines partientem. Id ibid.
Vir Mulier corruptior: Medis praepositus nomine Arbactus inuenit Eum inter scortorum greges purpuram Colo nentem; & muliebri habitu cum mollitiâ corporis, & oculorum lasciuiâ omnes feminas anteire, pensa inter Virgins partientem. Id Ibid.
Bellum Sardanapalo infertur &c. Victus, in Regiam se recipit, & extructâ incensa { que } pyra, & se, & diuitias suas in incēdiū mittit. Iust. hist. l. 1. p. 6.
Bellum Sardanapalus infertur etc. Victus, in Regiam se recipit, & extructâ incensa { que } pyra, & see, & Riches suas in incēdiū Sends. Just hist. l. 1. p. 6.
np1 np1 fw-la av fw-la, fw-la fw-la fw-la fw-la, cc fw-la fw-la { fw-fr } n1, cc vvi, cc fw-la fw-la p-acp fw-la fw-la. j uh. n1 crd n1 crd
Et sic gens industria quondam potens & strenua manu effeminatâ, mollicie, luxuriâ { que } virtutē pristinam perdidit, et quos ante Cyrum inuictos bella praestiterant, in luxuriam lapsos otium ac defidia superauit. Iust hist. l. 1. c. 10.
Et sic gens Industria quondam potens & strenua manu effeminatâ, mollicie, luxuriâ { que } virtutē pristinam perdidit, et quos ante Cyrus inuictos Bella praestiterant, in luxuriam lapsos otium ac defidia superauit. Just hist. l. 1. c. 10.
Germani cunctos possunt perferre labores, oh vtinam possint tam bene ferre sitim. Dithmars. System. Eth. l. 3 p. 174. Germanorum bibatitas apud alias gentes hodiè ante cuncta nobilitatur, at { que } inter miracula celebratur, cum singuli quaternos quartarios vno prandio hauriunt, & hodiè rasa potoria cernuntur quae plus quam duas choas capiunt, quibus hospites, & externos liberalissimè inuitant & proluunt. ac nullus hoc tempore est, qui luxuriósas, et profusas mensas non struat, qui { que } coquos, ganeae { que } artifices peritissime cibos condientes, & patrimonia mergentes non quaerat quam vitae intemperantiā apud Christianos maximè debacchari memoriâ nostrâ videmus. Goelen Orat. delux. 98. O tempora, ô Christianorū •ores prostratos! venimus eò, vt maximé cibis pereamus. Id ib. Potatores nostri sunt ieiuni & sobrij ne { que } à sole ne { que } a luna, nedū hominibus videntur sed de mane vino vel adusto, vel Malvatico, Corinthiaco, Alacanthico, Petro, Simoniaco, &c. Se opplent; •eredie cerevisia, tanquam frigidâ suffusâ se refocillant; Vesperi per noctem ad aurorā vsque Rhenano sese ingurgitant; Vs { que } dum nequè pes, ne { que } manus, ne { que } lingua, ne { que } sensus quisquam officiū facere norit, sed superata, prostrataquè iaceant in ipsis omnia: ô tempora! ô mores! ô bone Petre, si é mortu• ad nos tibi iam daretur auditus, quid quaeso dicturus esses, si bellicoses potatorū duces certamina peculatoria de die in noctem, de noctè in diem protrahentes conspiceres? Cunrad Dieter. Postill. in Fest. Feria 3. Pentecost. p. 712 Scultetus etiam applicat Textum Isa 5.11 12 Germanis; verba eius haec sunt. Viua haec est ebriosae Germaniae pictura, Potandipassim studiū maximū, vs { que } ad opum, corporis, famae periculum: Nulla operum diuinorū habetur ratio quantumuis irae Dei manifesta signa app••eant, hostibus ex omni parte imminentibus, annena ingrauescente, p•ste in vicinia grassente: tandemne aliquando expergiscemur? stultum est voluptatem in aula & ventre querere. Idea Conc. 3 in Isa. c. 5. p. 86.
Germans cunctos possunt perferre labores, o vtinam possint tam bene Far sitim. Dithmars. System. Eth. l. 3 p. 174. Germans bibatitas apud alias gentes hodiè ante Everything nobilitatur, At { que } inter Miracles celebratur, cum Singuli quaternos quartarios vno prandio hauriunt, & hodiè rasa potoria cernuntur Quae plus quam Duas choas capiunt, quibus Hospites, & externos liberalissimè inuitant & proluunt. ac nullus hoc tempore est, qui luxuriósas, et profusas mensas non struat, qui { que } coquos, ganeae { que } artifices peritissime cibos condientes, & patrimonies mergentes non quaerat quam vitae intemperantiam apud Christians maximè debacchari memoriâ nostrâ Videmus. Goelen Orat delux. 98. O tempora, o Christianorū •ores prostratos! Venimus eò, vt maximé Cibis pereamus. Id ib. Potatores Our sunt ieiuni & sobrij ne { que } à sole ne { que } a luna, nedum hominibus videntur sed de mane vino vel adusto, vel Malvatico, Corinthian, Alacanthico, Peter, Simoniaco, etc. Se opplent; •eredie cerevisia, tanquam frigidâ suffusâ se refocillant; Evening per noctem ad aurorā vsque Rhenano seize ingurgitant; Us { que } dum nequè pes, ne { que } manus, ne { que } lingua, ne { que } sensus quisquam officiū facere norit, sed superata, prostrataquè jaceant in Ipse omnia: o tempora! o moors! o bone Petre, si é mortu• ad nos tibi iam daretur auditus, quid quaeso Dicturus esses, si bellicoses potatorū duces certamina peculatoria de die in noctem, de noctè in diem protrahentes conspiceres? Conrad Dieter. Postil. in Fest. Feria 3. Pentecost. p. 712 Scultetus etiam Application Textum Isaiah 5.11 12 Germans; verba eius haec sunt. Viua haec est ebriosae Germaniae pictura, Potandipassim studiū maximū, us { que } ad opum, corporis, Famae periculum: Nulla Operum diuinorū habetur ratio quantumuis irae Dei Manifesta Signs app••eant, hostibus ex omni parte imminentibus, annena ingrauescente, p•ste in vicinia grassente: tandemne aliquando expergiscemur? stultum est voluptatem in Aula & ventre querere. Idea Conc 3 in Isaiah c. 5. p. 86.
Adimp•euit hic ( viz. Christus) legem, dum ipsum Sabbati diem benedicti one patris a primordio sanctū, benefactione suâ efficit sanctiorem. Tertul. in M•rcio. l. 4. 238.
Adimp•euit hic (viz. Christus) legem, dum ipsum Sabbath diem Blessing one patris a primordio sanctū, benefactione suâ efficit sanctiorem. Tertulian in M•rcio. l. 4. 238.
In [ Montanis ] Synecdoche mēbri. Sed potest propriè •ntelligi de monte in quo sita erat vrbs Samaria: Et hoc potius videtur: quia é sequentibus apparet, prophetā hîc proprie alloqui Iudices: illi autem residebani in vrbe Samaria. Piscat. Schol. in Amos. 4. v. 1.
In [ Mountains ] Synecdoche Members. Said potest propriè •ntelligi de monte in quo sita erat Urbs Samaria: Et hoc potius videtur: quia é sequentibus Appears, prophetā hîc Properly alloqui Judges: illi autem residebani in vrbe Samaria. Physical. Schol. in Amos. 4. v. 1.
Omnes qui perperam agunt supplicio dig•i sunt, qui verò simulatione bonitatis ad improbitatē tēdit, muliò grauiori pana omnino afficierdus est. Chrys. in Mat. c 23 Hom. 74.
Omnes qui Perperam Agunt Supplicio dig•i sunt, qui verò simulation bonitatis ad improbitatē tēdit, muliò grauiori Pana Omnino afficierdus est. Chrys. in Mathew c 23 Hom. 74.
R•pete veteruo• monumenta, relege quicquid est tragediarum, qu•cquid vnquam gestum, a tyrannis crudeliter, ac tragicè, comperies a malá linguâ profectum initium. Id. ibid.
R•pete veteruo• monumenta, relege quicquid est tragediarum, qu•cquid vnquam gestum, a tyrannis crudeliter, ac tragicè, comperies a malá linguâ profectum Initium. Id. Ibid.
Qu•d si tantae cladis at { que } •uinae ca•sa quae ras, haec in grauissimis numerari potest: Quod qui cum se canes esse putent, quibus commissa fuerit ciuitatis custodia, tamen muti sunt, aut metu, mercedeve constricta lingua latrare non audent. Sanctiua. in Isa cap. 56. Paraph. v. 10.
Qu•d si Tantae cladis At { que } •uinae ca•sa Quae ras, haec in grauissimis numerari potest: Quod qui cum se canes esse putent, quibus Commissa fuerit ciuitatis Custodia, tamen muti sunt, Or metu, mercedeve constricta lingua latrare non Audent. Sanctiua. in Isaiah cap. 56. Paraph. v. 10.
Quid dici hâc re improb•ùs, quid cōtumeliosius potest? etiā in hoc de misericordia Dei querimur, quia tribuat quod rogamus. Salu. de Pro. l. 3. p. 77.
Quid dici hâc re improb•ùs, quid cōtumeliosius potest? etiā in hoc de misericordia Dei querimur, quia tribuat quod Rogamus. Salu. de Pro l. 3. p. 77.
Si aestus est, de ariditatè causamur; si pluniae de inundatione conqueremur: si infaecundior annus est accusamus sterilitatē• si faecundior vtilitatem. Adipisci abundātiā cupimus, et eādē adepti accusamus. Id. ibid.
Si Aestus est, de ariditatè causamur; si pluniae de inundation conqueremur: si infaecundior annus est accusamus sterilitaten• si faecundior vtilitatem. Adipisci abundantiam cupimus, et eanden Adepti accusamus. Id. Ibid.
Hoc maiores nostri questi sunt, hoc nos querimur, hoc posteri nostri querentu•, euersos esse mores, regnare nequitiam, in deterius res humanas & in omne nefas labi. Senec. de Benef. l, 1 cap. 10. pag. 386.
Hoc maiores Our question sunt, hoc nos querimur, hoc Posteri Our querentu•, euersos esse mores, Reign nequitiam, in Deterius Rest humanas & in omne nefas labi. Seneca de Beneficence l, 1 cap. 10. page. 386.
Quotum enim quem { que } inuenies in Ecclesiâ, non aut ebriosū, aut helluonem, aut adulterum, aut fornicatorē, aut raptorem, aut ganeonem, aut latronem, aut homicidam? Salu ▪ de Prou. lib. 3. p. 81.
Quotum enim Whom { que } inuenies in Ecclesiâ, non Or ebriosū, Or helluonem, Or adulterum, Or fornicatorē, Or raptorem, Or ganeonem, Or latronem, Or homicidam? Salu ▪ de Prou. lib. 3. p. 81.
Facilius inuenias reos malorum omnium, quam non omnium, facilius maiorū criminū quam minorum, id est facilius qui, et maiora crimina cū minoribus, quā qui minora tātum sine maioribus, perpetrarint. Sal. ibid.
Facilius invenias Reos malorum omnium, quam non omnium, Facilius maiorū criminū quam Minorum, id est Facilius qui, et marjoram Crimes cū minoribus, quā qui Minor tātum sine maioribus, perpetrarint. Sal. Ibid.
In hanc enim morum probrositatē prope omnis. Ecclesiastica plebs redacta est, vt in cūcto populo Christiano, genus quodā modo sanctitatis sit, MINVS esse vitiosum. l. ib. p. 82.
In hanc enim morum probrositatē Prope omnis. Ecclesiastica plebs redacta est, vt in cūcto populo Christian, genus Quodam modo sanctitatis sit, MINVS esse vitiosum. l. ib. p. 82.
In templa, in altaria, at { que } in Sacraria Dei, passim omnes sordidi, ac flagitiosi, sine vllâ penitus reuerentiâ sacri honoris irrumpunt. Sal. de Pro. l. 3. p. 82.
In templa, in Altars, At { que } in Sacraria Dei, passim omnes sordidi, ac flagitiosi, sine vllâ penitus reuerentiâ sacri Honoris irrumpunt. Sal. de Pro l. 3. p. 82.
Si vult quis•iam scire quid •n templo huiusmodi homines cogitauerint, videat, quid sequatur. Si quidem, cōsūmatis solennibus sacris, statim ad consuetudinari•a omnes studia discurrunt: alij •cilicet vt furētur, alij vt in•ebrientur, alij vt fornicentur, alij vt latrocinētur. vt euidēter appareat hoc eos esse meditatos, dum intra templum sunt, quod, postquam egressi fuerint, exequūtur. Id ib. p. 83.
Si vult quis•iam Scire quid •n templo huiusmodi homines cogitauerint, Videat, quid sequatur. Si quidem, cōsūmatis solennibus sacris, Immediately ad consuetudinari•a omnes Studia discurrunt: alij •cilicet vt furētur, alij vt in•ebrientur, alij vt fornicentur, alij vt latrocinētur. vt euidēter appareat hoc eos esse meditatos, dum intra Templum sunt, quod, Postquam eunt fuerint, exequūtur. Id ib. p. 83.
NONLATINALPHABET. i. e. Haec oratio duobus, & quidē breuibus verbis eos notat, ac traducit, qui nèc rectè, diuitias habent, & ad inanes, immodicos { que } sūptus abutuntur. Aster. Hom. de Diu & Laz. p. 2.
. i. e. Haec oratio duobus, & quidē breuibus verbis eos Notat, ac traducit, qui nèc rectè, Riches habent, & ad inanes, immodicos { que } sūptus abutuntur. Aster. Hom. the Diu & Laz. p. 2.
Parthianis, auri, argenti { que } nullus, nisi in armis vsus est. Iust. Hist. l. 41. c. 2. p. 28•. § 6. Couetousnesse, Oppression, and Violence doe abound here.
Parthianis, auri, Silver { que } nullus, nisi in armis vsus est. Just Hist. l. 41. c. 2. p. 28•. § 6. Covetousness, Oppression, and Violence do abound Here.
Pro hâc non mendacij, non periurij, non furti facinus p•rhorrescit, non fidem frangere, non iracundiae noxio furore supplèri. Cassian. l. 7. c. 7. Qui diuitias amat nec peiurare timet, nec alios fraude circumuenire dubitat, nec eum omnino apertè mentiri pudet, si quid ex eo se facturum lucri credit: ne { que } quisquam est qui in leuissimis etiam rebus tam facile iurat, quam diues auaras. Marul. Evang. l 5 c. 19 p. 282.
Pro hâc non mendacij, non periurij, non furti facinus p•rhorrescit, non fidem frangere, non iracundiae noxio furore supplèri. Cassian. l. 7. c. 7. Qui Riches amat nec peiurare timet, nec Alioth fraud circumuenire dubitat, nec Eum Omnino apertè mentiri It is shameful, si quid ex eo se facturum lucri credit: ne { que } quisquam est qui in leuissimis etiam rebus tam facile Iurat, quam dives auaras. Marul. Evangelist l 5 c. 19 p. 282.
Quamuis autem multa depraedentur, multa parent, multa vndi { que } congerant, nunquam tamen satiantur: semper restat quod aceruo addi cupiunt. Marul. Evang. l. 5 c. 19. p. 279
Quamuis autem Multa depraedentur, Multa parent, Multa vndi { que } congerant, Never tamen satiantur: semper restat quod aceruo addi cupiunt. Marul. Evangelist l. 5 c. 19. p. 279
Ambros. de Thob. c. 4. Tom. 4 p. 340. 341. Doctiores, ipsi foeneratori Diabolum putant comparandum, qui vires animae, & praetiosae mentis patrimonium soenerat quodam vsurariae iniquitatis sic sumptu capit, sic auro allicit, sic reatu inuoluit, siccaput pro thesauro reposcit. Quid vobis iniquius qui nec sic capitis estis solutione content•? Quid vobis iniquius qui pecuniam datis, & vitam obligatis et patrimonium?
Ambos de Thob. c. 4. Tom. 4 p. 340. 341. Doctiores, ipsi foeneratori Diabolum Putant comparandum, qui vires Spirits, & praetiosae mentis patrimonium soenerat Quodam vsurariae iniquitatis sic sumptu Capital, sic auro allicit, sic reatu inuoluit, siccaput Pro Thesauro reposcit. Quid vobis iniquius qui nec sic capitis Ye are solution content•? Quid vobis iniquius qui pecuniam datis, & vitam obligatis et patrimonium?
Tantum abest, vt aliorū commodis aliquid cum propria incommoditate praestemus, vt omnes, vel maximè nostris commodis cum aliorum incommodo consulamus. Sal. de Pro. l. 3.
Tantum abest, vt aliorū commodis Aliquid cum propria incommoditate praestemus, vt omnes, vel maximè nostris commodis cum Aliorum incommodo consulamus. Sal. de Pro l. 3.
Quid tetrius eo qui hodie fae•erat, & cras exigit? Est odibilis inquam homo huiusmodi. Oblatio quidem blanda, sed immanis exactio. Verum ipsi oblationis humanitas, facit ad. •xactionis saeuitiam. Ambr. lib. de Ihob. c. 12. Tom. 4. p. 346.
Quid tetrius eo qui hodie fae•erat, & cras exigit? Est odibilis inquam homo huiusmodi. Oblatio quidem Blanda, sed immanis exactio. Verum ipsi oblationis humanitas, facit ad. •xactionis saeuitiam. Ambrose lib. de Ihob. c. 12. Tom. 4. p. 346.
Rarus est aut nullus, qui de se mala dici aequa nimiter ferat. Cyp. de Tenta. Christ fol. 15. Edit paris. 1512 Videmus multos qui risum, & subsannationem ferre nequerint. Chrys: in Gen. c. 6. Hom. 22.
Rarus est Or nullus, qui de se mala dici Equal nimiter ferat. Cyprus de Tenta. christ fol. 15. Edit Paris. 1512 Videmus multos qui Laughter, & subsannationem Far nequerint. Chrys: in Gen. c. 6. Hom. 22.
Ambitionis falsugo bibulam animam occupat, vt per fas, & nefas ad loca superiora nonnulli se ingeram, & de omni gradu vbi aliquis aditus patet, anheli prodeant, discurrēt ad iud•ces, blandiantur mediatoribus, conducent auxiliarios, & omnibus modis elaborent vt sedeant cum principibus. Cyp in Prolog. de Natiu. Christ. f. 3.
Ambitionis falsugo bibulam animam occupat, vt per fas, & nefas ad loca superiora Nonnulli see ingeram, & de omni Grade vbi aliquis aditus patet, anheli Prodeant, discurrent ad iud•ces, blandiantur mediatoribus, conducent auxiliarios, & omnibus modis elaborent vt sedeant cum principibus. Cyprus in Prolog. de Natiu. christ. f. 3.
Nemo eorum qui in Rep. versantur, quos vi•cat, sed à quibus vincatur, aspicit: & illis non tam iucundum est, multos post se videre, quam graue, aliquem ante se. Senec. Epist. 73. l. 1. Tom 2. p. 671.
Nemo Their qui in Rep. versantur, quos vi•cat, sed à quibus vincatur, aspicit: & illis non tam iucundum est, multos post se To see, quam graven, aliquem ante se. Seneca Epistle 73. l. 1. Tom 2. p. 671.
Quo quis { que } exquisitissimorum obsoniorum varia genera, epularum { que } varios apparatus, & lautos profusius dat, eò magis commendatur. Goclen Orat. de lux. p. 99.
Quo quis { que } exquisitissimorum obsoniorum Varia genera, epularum { que } varios apparatus, & lautos profusius that, eò magis commendatur. Goclen Orat de lux. p. 99.
Peccata quae plus inse superbiae habēt, haec sunt, inanis gloria appetitio, aliorū contemptus, neminem pati sibi superiorē, & neminē aqualibus quidem facilem se praestare; Praeterea gestus, habitus { que } corporis immodestus &c. Marul Evang l. 7. c. 1. p. 337.
Peccata Quae plus inse superbiae habēt, haec sunt, inanis gloria appetitio, aliorū Contemptus, neminem pati sibi superiorē, & neminē aqualibus quidem facilem se praestare; Praeterea Gestus, habitus { que } corporis immodestus etc. Marul Evangelist l. 7. c. 1. p. 337.
Abraham compererat in Aegypto lasciuam esse iuuenum luxuriam, petulantem cupiditatem, voluptatum intemperantiam. Amb. de Abrah patr. l. 1. c. 2. Tom. 4 p 173.
Abraham compererat in Egypt lasciuam esse iuuenum luxuriam, petulantem cupiditatem, voluptatum intemperantiam. Ambassadors de Abraham Patron. l. 1. c. 2. Tom. 4 p 173.
Satu•itas castitarē prodigit, illecebram nutrit. Ambr. in Serm. Qui autem gulae at { que } ventri fese in seruitatē dedit, idem Luxuriae libidinis { que } vitio facile caedet Marul. Evang. l. 1 c. 15. p. 29. Prateream certè ego Cytharam, psalteria, tympana quae cognouimus conuicijs huiusmodi frequenter adhiberi, vt vino & cantu excitentur libidines. Ambros de Helia & Ieiun c. 15. To. 4. p. 332.
Satu•itas castitarē prodigit, illecebram Nourish. Ambrose in Sermon Qui autem gulae At { que } ventri fese in seruitatē dedit, idem Luxuriae libidinis { que } vitio facile caedet Marul. Evangelist l. 1 c. 15. p. 29. Prateream certè ego Cytharam, psalteria, tympana Quae cognouimus conuicijs huiusmodi frequenter adhiberi, vt vino & Cantu excitentur libidines. Ambos de Helia & Fasting c. 15. To. 4. p. 332.
Vinahâc nostrâ aeta•e t•m profusè prodigūtur apud Christianos, vt videantur ad perdenda ea geniti: Proceres, paupe•es, plebs infima, infantes, pue•i, viri, at { que } faeminae virum amplectuntur, nec sine eo vitam putant beatam, vt ita nullâ in parte operosiorem vitā nostro seculo inueniamus quam in perdendis vinis. Gocleu. de Lux. p. 97. 98.
Vinahâc nostrâ aeta•e t•m profusè prodigūtur apud Christians, vt videantur ad perdenda ea geniti: Proceres, paupe•es, plebs infima, Infants, pue•i, viri, At { que } faeminae virum amplectuntur, nec sine eo vitam Putant Beatific, vt ita nullâ in parte operosiorem vitā nostro seculo inueniamus quam in perdendis vinis. Gocleu. de Lux. p. 97. 98.
Adulierium disci•ur dū viditur, & lenocinante ad viti• publicae authoritatis malo: quae pudica fortassis ad spectacu ū, matrona processerat, despectaculo reue•titur impudica. Cyp. Ep. 2. l. 2. fo. 23. Quere iam nūc an possit esse qui spectat integer vel pudicus. Id. ibid. Qui forte ad spectaculū purivenerant de Theatro adulteri reuertuntur: Non enim tunc tantūmodo quando redeūt, sed etiam quando veniant fornicātur; Nam hoc ipso, quod aliquis rem obscaenam capit, dum ad immūda properat, immūdus est. Salu de Pro l. 6. p 176. Machantur in Theatris Id ib p. 177 Vndecredis naptiarum insidiatores proficisci? Nonne ab huiuscemodi scenis? Vnde illos qui domos ac thalamos aliorum effodiunt? Nonne a Tripudijs illis. Chrys: in Mat. c. 11. Hom. 38. Adulterijs nunquavi hac spectacula opportunitatem prebuere dices? imò vero quis non adulter modo factus est? &c. Id ib.
Adulierium disci•ur dum viditur, & lenocinante and viti• publicae authoritatis Malo: Quae pudica Fortassis ad spectacu ū, Matron processerat, despectaculo reue•titur impudica. Cyprus Epistle 2. l. 2. fo. 23. Quere iam nūc an possit esse qui spectat integer vel pudicus. Id. Ibid. Qui forte ad spectaculū purivenerant de Theatre Adulteri reuertuntur: Non enim tunc tantūmodo quando redeūt, sed etiam quando veniant fornicātur; Nam hoc ipso, quod aliquis remembering obscaenam Capital, dum ad immūda properat, immūdus est. Salu de Pro l. 6. p 176. Machantur in Theatris Id ib p. 177 Vndecredis naptiarum insidiatores proficisci? Nonne ab huiuscemodi scenis? Vnde Illos qui Domos ac Chamber Aliorum effodiunt? Nonne a Tripudijs illis. Chrys: in Mathew c. 11. Hom. 38. Adulterijs nunquavi hac spectacles opportunitatem prebuere dices? imò vero quis non adulter modo factus est? etc. Id ib.
Cunctam enim simpliciter quae ibi fiunt turpissima sunt: verba, vestitus, tunsura, nicessus, voces, cantus, mod•lat••nes, •culorum euersiones, ac motus tibiae, fistulae, fabularum materies; omnia inqu•m turpi l•sciuia plena sunt Chrysost in Mat. Hom. 38.
Cunctam enim simpliciter Quae There Fluent turpissima sunt: verba, vestitus, tunsura, nicessus, voces, cantus, mod•lat••nes, •culorum euersiones, ac motus tibiae, fistulae, fabularum materies; omnia inqu•m turpi l•sciuia plena sunt Chrysostom in Mathew Hom. 38.
Et sane iuuenire aliqu•s qui ab istorum iudiciod screpauerint, prater Epicureorum, vel quorundam Epicurizant•um deli•am•ta non p ssun; qui sicut voluptatem cum virtute, sic Deum cum incuriâ, at { que } torpore iunxerunt, vt appa•ea•, cos, qui •ta seat•unt, sicut sensum Epicurcurū at { que } sententiam, ita etiam vitia sectari. Salu de Prou. l 1. p 6.
Et sane iuuenire aliqu•s qui ab These iudiciod screpauerint, prater Epicureorum, vel quorundam Epicurizant•um deli•am•ta non p ssun; qui sicut voluptatem cum virtute, sic God cum incuriâ, At { que } torpore iunxerunt, vt appa•ea•, cos, qui •ta seat•unt, sicut sensum Epicurcurū At { que } sententiam, ita etiam Vices sectari. Salu de Prou. l 1. p 6.
We profane •e Sabbaths. Dolendiē vero, •se inter Chris•anos, qui nun•uamine diebus •uidem feriatis, &c qui operibus cādalosis, et di•inū cultū im•ediētibus Sab•atū perdāt, vel••t comessatio. •ibus, lusibus, eliagatiōnibus. Scul. in Is. c. 58. Conc. vlt.
We profane •e Sabbaths. Dolendien vero, •se inter Chris•anos, qui nun•uamine diebus •uidem feriatis, etc. qui operibus cādalosis, et di•inū cultū im•ediētibus Sab•atū perdant, vel••t comessatio. •ibus, lusibus, eliagatiōnibus. Scul. in Is. c. 58. Conc Ult.
Hodie eò res leuenit, vt inter Christianos homines optimi haberipossint, qui operibus manu•arijs, & victui seruiētibus sabbatae Dei violāt, cum pleri { que } illa nefādis sceleribus prophanent. Gua. in Ac. Hō. 88.
Hodie eò Rest leuenit, vt inter Christians homines Optimi haberipossint, qui operibus manu•arijs, & victui seruiētibus sabbatae Dei violant, cum pleri { que } illa nefādis sceleribus prophanent. Gua. in Ac. Hō. 88.
Peccāt qui simul seruos, at { que } ancillas operibus fac. ūdis exercēt, vel merces vendunt, rationes subducunt, & deb•ta exigunt non abs { que } graui miserorū debitorum molestia. Gualt in Marc. Hom. 23.
Peccāt qui simul seruos, At { que } ancillas operibus fac. ūdis exercent, vel merces vendunt, rationes subducunt, & deb•ta exigunt non abs { que } graui miserorū debitorum molestia. Walter in Marc. Hom. 23.
Extat enim Leonis, & Anthemij lex, cuius haec verba sunt: Dies festos Maiestati altissims dedicatos, nullis voluptatibus occupaeri, •e { que } vllis exactionū vexationibus prophanari. Dominicū itē diene semper honorabile decermmus venerādum, vt à cunctis executionibus excusetur, nulla quenquā vrge•t admonitio, nulla fide iussienis flagitetur exactio, taceat apparitio, aduocatio delitescat. sit ille dies a cognitionibus alienus. Item: nec huius tam religiosi diei otia relaxantes obscenis quibuslibet pati•nur voluptatibus detineri. Nihil eodem die vindicet sibi Scenae Theatralis, aut Circense certamen, aut ferarum Lachrymosa spectacula, etiamsi in nostro ortu, aut natali celebranda solennitas inciderit differatur. Amissionem munlitiae, proscriptionem { que } patrimonij sustinebit, si quis vnquam hoc die festo spectaculis interesse, vel cuiuscun { que } iudicis apparitor praetextu negotij publici, seu priuati h•c qua lege hâc statuta sunt crediderit temeranda. Id. ib.
Extat enim Leonis, & Anthemij lex, cuius haec verba sunt: Die Festivals Majesty altissims dedicatos, nullis voluptatibus occupaeri, •e { que } vllis exactionū vexationibus prophanari. Dominicū itē diene semper honorabile decermmus venerādum, vt à cunctis executionibus excusetur, nulla quenquā vrge•t admonitio, nulla fide iussienis flagitetur exactio, taceat apparitio, aduocatio delitescat. sit Isle dies a cognitionibus alienus. Item: nec Huius tam religiosi Die Leisure relaxantes obscenis quibuslibet pati•nur voluptatibus detineri. Nihil Eodem die vindicet sibi Scenes Theatralis, Or Circense certamen, Or ferarum Lachrymosa spectacles, Even if in nostro ortu, Or Natal celebranda solennitas inciderit differatur. Amissionem munlitiae, proscriptionem { que } patrimonij sustinebit, si quis vnquam hoc die Festo spectaculis Interest, vel cuiuscun { que } Judges apparitor praetextu negotij publici, seu priuati h•c qua lege hâc Statuta sunt crediderit temeranda. Id. ib.
Nec vnquan vel superbia & fastu, vel ebrie tate, vel luxu & libidine plu peccetur, quan illo die qui totu. Deo, & diuinorum operum, aeternae { que } quieti•, meditationi cōsecratus •ssedebebat. Gualt. in Act. Hom. 88.
Nec vnquan vel superbia & Fastu, vel ebrie tate, vel luxu & libidine plum peccetur, quan illo die qui totu. God, & Divinorum Operum, aeternae { que } quieti•, meditationi cōsecratus •ssedebebat. Walter. in Act. Hom. 88.
Sed tibi, post insidiosas vias &c. post spectacula vel cruenta, vel turpia, post libidinum probrae &c. Forum fortasse videntur immune, quod ab iniurijs lacessantibus liberū nullis malorum cōtractibus polluatur. Cyp. Epist. 2. l. 2 fol. 24
said tibi, post insidiosas Ways etc. post spectacles vel cruenta, vel Turpia, post libidinum probrae etc. Forum Fortasse videntur immune, quod ab iniurijs lacessantibus liberū nullis malorum cōtractibus polluatur. Cyprus Epistle 2. l. 2 fol. 24
Aug. ad frat. in Erem Ser 35. Decet Iudices plus. De•m timere quam alij homines, plus honorem Dei quam marsupia plena diligere. Sed vae vobis ô Iudices. Quid inter vos regnat? Auaritiae, mendacium, peruerstò sacrae legis. Ecce acceptio personarum.
Aug. and frat. in Hermit Ser 35. Deceit Judges plus. De•m timere quam alij homines, plus Honor Dei quam marsupia plena diligere. Said vae vobis o Judges. Quid inter vos Reigneth? Auaritiae, Mendacium, peruerstò Sacrae Legis. Ecce acceptio personarum.
Quis inter haec vero subueniat? Patronus? praeuaricatur, & decipit. Iudex? sed sententiam vendit. Qui sedet crimina vindicaturus, admittit: &, vt reus innocens pereat fit nocens Iudex. Ib.
Quis inter haec vero subueniat? Patronus? praeuaricatur, & decipit. Judge? sed sententiam vendit. Qui sedet Crimes vindicaturus, admittit: &, vt Rhesus Innocent pereat fit Nocens Judge. Ib.
Qui rectè iudicat, & praemium inde re munerationis expectat, fraudem in Deum perpetrat, quia iustitiam quam gratis impartiri debuit, acceptione pecuniae vendit. Id. ibid.
Qui rectè iudicat, & Premium inde re munerationis Expects, fraudem in God perpetrate, quia iustitiam quam gratis impartiri Debt, acception pecuniae vendit. Id. Ibid.
O patres pauperum, O verè non patres sed praedones. Quare non patres? Quia vbique per vos opprimuntur, sed si diues locutus fuerit mox tacuistis, causas vsque ad nubes perauxistis. Id ibid
O patres Pauperum, O verè non patres sed praedones. Quare non patres? Quia vbique per vos opprimuntur, sed si dives Spoken fuerit mox tacuistis, causas vsque ad Clouds perauxistis. Id Ibid
Statera dolosa non tantum in mensuratione pecuniae, sed in iudiciaria discretione tenetur. Quienim aliter causam pauperis, aliter potentis, aliter sodalis, aliter audit ignoti, statera vti { que } librat iniquâ. Beda. l. 2. super illud Prouerb statera dolosa, &c.
Statera dolosa non Tantum in mensuratione pecuniae, sed in Judiciary discretion tenetur. Quienim aliter Causam pauperis, aliter potentis, aliter sodalis, aliter audit ignoti, statera vti { que } librat iniquâ. Beda. l. 2. super illud Proverb statera dolosa, etc.
Vti querebatur. Athenagoras olim, in Legat. pro Christianis. pag. 3. NONLATINALPHABET. i. e. criminum aceruos aduersos nos deblaterāt, quae ne { que } in mentem vnquam nobis venerūt. Gesne.
Vti querebatur. Athenagoras Once, in Legate Pro Christianis. page. 3.. i. e. crimen aceruos aduersos nos deblaterant, Quae ne { que } in mentem vnquam nobis venerunt. Gesne.
Statim enim vt quis melior esse tentauerit, deterioris abiectione Calcatur. Sal. de Pro. l. 3 p. 104. Si bonus est quispiam quasi malus spernitur. Id p. 105.
Immediately enim vt quis melior esse tentaverit, deterioris abjection Calcatur. Sal. de Pro l. 3 p. 104. Si bonus est quispiam quasi malus spernitur. Id p. 105.
Putemus ergo occisos illic non esse sanctos: sed quid faciemus, quod non sunt longe ab occidentibus qui animo occisionis oderunt. Salu. de Prou. l 8. p. 269.
Putemus ergo occisos illic non esse sanctos: sed quid We will make, quod non sunt long ab occidentibus qui animo occisionis oderunt. Salu. de Prou. l 8. p. 269.
Si quando aliquis Deiservus ad vrbem illam officio diu•i operis accessit, simul vt in populo apparauit, contumelias, sacrilegia, & maledictiones excepit. Id ib. p. 270.
Si quando aliquis Deiservus ad vrbem Illam Officio diu•i operis accessit, simul vt in populo apparauit, contumelias, sacrilegia, & maledictiones excepit. Id ib. p. 270.
Sicut olim questisunt Waldenses in Confess fidei suae Vladislao Hungariae Regi, pag. 1. Nos homines depressi, contemptibili quo { que } nomme falso amicti.
Sicut Once questisunt Waldenses in Confess fidei suae Vladislao Hungariae King, page. 1. Nos homines depressi, contemptibili quo { que } nomme False amicti.
Missae fuerunt per prouincias literae Regiae maiestatis in quibus nos dixerunt Haereticos, erroneos, & quod rebellia verba diceremus. Apolog. Waldens p 34.
Missae fuerunt per prouincias literae Regiae maiestatis in quibus nos dixerunt Haereticos, erroneos, & quod rebellia verba diceremus. Apology Waldens p 34.
Lachrymis magis quam verbis opus est, ad exprimendum dolorem, quo corporis nostri plaga deflenda est, quo, populi aliquando numerosi, multiplex lamentanda iactura est. Cypr. Ser. de Lapsis. fol. 113.
Lachrymis magis quam verbis opus est, ad exprimendum dolorem, quo corporis Our plaga deflenda est, quo, People aliquando numerosi, multiplex lamentanda iactura est. Cyprus Ser. de Lapsis. fol. 113.
Quis sic durus ac ferrtus, quis sic fraterna charitatis oblitus, qui inter suoriū multiformes ruinas, & lugubres, ac multo squalore deformes reliquias constitutus, siccos oculos tenere preualeat? Nec erūpente statim fletu prius gemitus suos Lachrymis quam voce depromat?
Quis sic Durus ac ferrtus, quis sic fraterna charitatis Forgetful, qui inter suoriū multiformes ruinas, & lugubres, ac Much squalore deforms Reliquias Constituted, siccos Eyes tenere preualeat? Nec erumpente Immediately fletu prius gemitus suos Lachrymis quam voce depromat?
Cum iacentibus iacere me credo. Iaculis illis grassantis in mic• mea membra simul pe•cussa sunt: saeuientes gladij per mea viscera transierunt Immunis & liber à persecutionis incursis fuisse non potest animus: in prostratis fratribus, in me prostrauit affectus. Cypr. de Laps. Ser. 5.
Cum iacentibus iacere me credo. Iaculis illis grassantis in mic• mea membra simul pe•cussa sunt: saevientes gladij per mea viscera transierunt Immunis & liber à persecutionis incursis Fuisse non potest animus: in prostratis fratribus, in me prostrauit affectus. Cyprus de Laps. Ser. 5.
Tamdiu hypocrita clarus apparet quam diu assistit spectantium multitudo, imò nec tunc quidem, tunc ce•ram omnibus clarus est. Norunt enim videntium plurimi, qui sit, quemnam esse •e simulet.
Tamdiu Hypocrite Clear Appears quam Diu assistit spectantium multitudo, imò nec tunc quidem, tunc ce•ram omnibus Clear est. Norunt enim videntium Plurimi, qui sit, quemnam esse •e simulet.
Est quidam consensus electorum in cordibus ipsorum, et Sympathia veluti membrorū in corpore Christi. Qua propter vbi pius à potentibus huiusmundi adfligitur, semper sunt viri boni qui si nihil aliud possint, in corde tamen illi fa•ent, & causam ipsius Domino precibus commendant Muscul in Psal. 118. Obs. v. 7.
Est quidam consensus electorum in cordibus Ipsorum, et Sympathia Veluti membrorū in corpore Christ. Qua propter vbi Pius à potentibus huiusmundi adfligitur, semper sunt viri boni qui si nihil Aliud possint, in cord tamen illi fa•ent, & Causam Himself Domino precibus commendant Muscul in Psalm 118. Obs. v. 7.
NONLATINALPHABET. Is quem olierius inopia, at { que } agritudo commiseratione non tangit, fera sane est rationis expers, perperam humanam indutus formam, ipsam { que } naturam prauâ voluntate fallers, ac deni { que } feris ipsis atque belluis immanior. Aster. Hom. de Diu. & Laz p 8. & Philip. Reuben. Interp.
. Is Whom olierius Inopia, At { que } agritudo commiseration non tangit, fera sane est rationis expers, Perperam humanam Indutus formam, ipsam { que } naturam prauâ voluntate fallers, ac Deni { que } feris Ipse atque Beluus immanior. Aster. Hom. de Diu & Laz p 8. & Philip. Reuben. Interpretation.
Experientiâ didicerat, &c. non facile quenquam posse euadere quin libenter assentatorum canticis porrigat aures: & laudatorum modulationibus delectetur. Cypr. de leiun. & Tent. Christ. f. 5
Experientiâ Didicerat, etc. non facile quenquam posse euadere quin Libenter assentatorum Canticles porrigat aures: & laudatorum modulationibus delectetur. Cyprus de leiun. & Tent. christ. f. 5
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Quicquid in nos adulatio sine pudore congessit tanquam debitum prendimus, optimos nos esse sapientissimos affirmantibus assentimur, cum sciamos illos saepe mentiri. Senec. Epist 59. l. 1. p. 632.
Quicquid in nos adulatio sine Pudore congessit tanquam Debitum prendimus, optimos nos esse sapientissimos affirmantibus assentimur, cum sciamos Illos saepe mentiri. Seneca Epistle 59. l. 1. p. 632.
Quotum enim quem { que } inuenies in ECCLESIA non aut ebriosum, aut helluonem, aut adulterum, aut fornicatorem, aut Raptorem, aut ganeonem, aut le•ronem, aut homicidam? Salu. de Prou. lib. 3. pag. 81.
Quotum enim Whom { que } inuenies in ECCLESIA non Or ebriosum, Or helluonem, Or adulterum, Or fornicatorem, Or Raptorem, Or ganeonem, Or le•ronem, Or homicidam? Salu. de Prou. lib. 3. page. 81.
Plures inuenias quia saepius peierent, quam qui omnino non iurant. Salu. de Prou. lib. 3. p. 75. Quis est omnino hominum praeter paucos, qui non ad hoc semper Christi nomen, in ore habeat vt peieret. Id. lib. 4. p. 125.
Plures invenias quia Saepius peierent, quam qui Omnino non iurant. Salu. de Prou. lib. 3. p. 75. Quis est Omnino hominum praeter Paucos, qui non ad hoc semper Christ Nome, in over habeat vt peieret. Id. lib. 4. p. 125.
Optimâ fide seruauit faedera, & pacta, & nunquam, nec vnquam in eo mendatij vestigium, animaduersum, aut •otatum est. Strigel. Comment. in Iustin. hist. p. 180.
Optimâ fide seruauit faedera, & pacta, & Never, nec vnquam in eo mendatij vestigium, animaduersum, Or •otatum est. Strigel. Comment. in Justin hist. p. 180.
Vnde etiam pervulgatum hoc ferè, & apud Nobiles, & ignobiles, Sacramentum est, PER CHRISTVM: per Christi hoc facio, per Christū hoc ago, &c. Id. ibid.
Vnde etiam pervulgatum hoc ferè, & apud Nobiles, & ignobiles, Sacramentum est, PER CHRISTUM: per Christ hoc facio, per Christū hoc ago, etc. Id. Ibid.
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Cuius non sermo maledictio est. Id. l. 2. p. 75. Quis est qui conuitio suo neminem laedat, qui silentio os coerceat, ne in amaritudinem maledictionis crumpat. Id. pag. 79.
Cuius non sermon Malediction est. Id. l. 2. p. 75. Quis est qui conuitio Sue neminem laedat, qui silentio os coerceat, ne in amaritudinem maledictionis crumpat. Id. page. 79.
Brittania habet sacerdotes, sed nonnullos, plebem ob peccata non corripientes, sceleratos diuites absquè vllo verecundiae respectu sicut Caelestes angelos venerantes, nefanda populi scelera, tacentes. Gild. in Ord. Ecclesiast. corrept. in Orthodox. pag. 1018.
Britain habet Sacerdotes, said Some, plebem ob Peccata non corripientes, sceleratos diuites absquè vllo Verecundiae respectu sicut Caelestes Angels venerantes, nefanda People scelera, tacentes. Gild. in Ord. Ecclesiatest. corrept. in Orthodox. page. 1018.
Sicut bonus vnum habet Deum quem colit, ita mali multos habent Deos quia multos scil. voluptates, multa desideria vana, passiones diuersas quibus seruiunt. Annot. Incerti Authoris in Psal. 15. in Orthod. Patrum p. 1168.
Sicut bonus One habet God Whom colit, ita mali multos habent Gods quia multos scil. pleasures, Multa Desire Vana, Passions diuersas quibus seruiunt. Annot Incerti Author's in Psalm 15. in Orthodoxy. Patrum p. 1168.
Bernard. Apolog. ad Guliel. Abbat. Dicam, dicam, praesumptuosus dicar, sed verum dicam Quomodo lux mundi obtenebrata est? Quomodo Sal, terrae infatuatum est? fol. 306. B.
Bernard. Apology and William. Abbot. Dicam, dicam, praesumptuosus dicar, sed verum dicam Quomodo lux mundi obtenebrata est? Quomodo Sal, terrae infatuatum est? fol. 306. B.
Arbitror, imò certus sumfastidiosum plurimis styli huius, prolixitatem fore, maxime quia morum nostrorum vitia castigat. Sal. l. 8. Circa init. Enimuero vitia carpens, scio meossendere vitiosos. Bern. Apol. ad Gul. Ab. fol. 307. F. G.
Arbitror, imò Certus sumfastidiosum plurimis styli Huius, prolixitatem before, maxim quia morum nostrorum Vices castigate. Sal. l. 8. Circa Init. Enimuero Vices carpens, scio meossendere vitiosos. Bern. Apollinarian and Gul. Ab. fol. 307. F. G.
1. Mourning. Flere etiam debemus populorum peccata quasi nostra vuluera. Aug. ad frat in Erem. Ser. 11. A. Quotidie fleas peccata quae commisisti, & quae committere proximos videas. Id. ibid.
1. Mourning. Flere etiam debemus populorum Peccata quasi nostra vuluera. Aug. and frat in Hermit. Ser. 11. A. Quotidie fleas Peccata Quae commisisti, & Quae commit proximos Videos. Id. Ibid.
Nec alienus a crimine, cuius consensu, licet non a se admissum crimē publicè legitur. Cypr. Epist. 7. l. 2 fol. 32. Assensus enim est participatio. Ambros. Tom. 5. p. 179.
Nec alienus a crimine, cuius consensum, licet non a se admissum crimen publicè legitur. Cyprus Epistle 7. l. 2 fol. 32. assensus enim est participatio. Ambos Tom. 5. p. 179.
Assentire est, si, cum possit reprehendere, taceat. Ambr. in Epist. ad Rom. c. 1. To. 5. 179. Est enim consentire, silere, cū arguere possis. Bernar. in Ser. de Nat. Bapt. f. 46. K. Miseratio (in praedicatore sine iustitiā) peccandi praestat audaciam. Marul. Evang l. 6. c. 13 p 314.
Assentire est, si, cum possit reprehendere, taceat. Ambrose in Epistle ad Rom. c. 1. To. 5. 179. Est enim consentire, Silere, cū arguere possis. Bernard in Ser. de Nat. Bapt f. 46. K. Miseratio (in praedicatore sine iustitiam) Peccandi praestat audaciam. Marul. Evangelist l. 6. c. 13 p 314.
Ab assentatione procul abesse peccatorum castigatorem decet. Marul. Evan l. 6. c. 14. Neminem seculi nostri ingratitudo absterreat, quò minus off cio suo fideliter sungatur. Gualt. in Act. c. 23. Hom. 151.
Ab assentatione procul abesse peccatorum castigatorem Deceit. Marul. Evan l. 6. c. 14. Neminem Seculi Our ingratitudo absterreat, quò minus off cio Sue Fideliter sungatur. Walter. in Act. c. 23. Hom. 151.
Idem sapiens facere debet: omnes virtutes suas vndi { que } expandat, vt, vbicun { que } aliquid infesti oritur, illîc parata praefidia sint. Sextius. in Senec Epist. 59. l 1. p. 631.
Idem sapiens facere debet: omnes Virtues suas vndi { que } expandat, vt, vbicun { que } Aliquid infesti oritur, illîc parata praefidia sint. Sextius. in Seneca Epistle 59. l 1. p. 631.
Bernard. Senten. p. 132 K. L. Sex sunt refugij ciuitates Interdictae praeuaricationis cautio: sequendae praeceptionis obeditio, propitiandae Diuinitatis ambitio: Mundanae fabricae consideratio: vrbis tirannicae iugis inspectio: & supereminens Dei verbi cognitio.
Bernard. Senten. p. 132 K. L. Sex sunt refugij Civitates Interdictae praeuaricationis Caution: sequendae praeceptionis obeditio, propitiandae Diuinitatis ambitio: Mundanae Fabricate consideratio: Urbis tirannicae iugis Inspectio: & supereminens Dei verbi cognitio.
Fatui vero isti suis cupiditatibus occatatipraecipites in pericula acti pereunt• tanquam enim oculis captine ea quidem vident quae ante pedes posita, sunt sed tanquam be•es ad mactationem nihil cogitantes cupiditatum suarum funiculo ducantur, Ibid.
Fatui vero Isti suis cupiditatibus occatatipraecipites in pericula acti pereunt• tanquam enim oculis captine ea quidem vident Quae ante pedes Posita, sunt sed tanquam be•es ad mactationem nihil cogitantes cupiditatum suarum funiculo ducantur, Ibid
Qui enim stultus est, quid sit iustum ac bonum nescit. Et paulo post. Rectum autem discernere a prauo quis potest nisi sapiens? Lactan. de lust. l 5 c. 18 p. 163.
Qui enim stultus est, quid sit iustum ac bonum nescit. Et Paul post. Rectum autem discernere a pravo quis potest nisi sapiens? Lactan de lust. l 5 c. 18 p. 163.
Stultus semper peccat Ducitur enim quasi captiuus à vitijs, nec resistere vllo modo potest. Lactan. de Iust. l 5. c. 18. Stultus etiam malus est. Et paulò post. •tultus omnia vitia habet Senec. de Benef. l. 4. c. 26. p 448. Non hoc dicimus sic omnia vitia esse in omnibus, quomodo in quibusdam singula emine a•t, sed malum ac stultum nullo vitio vacare, Idem. lib. dict. cap. 27.
Stultus semper peccat Ducitur enim quasi Captive à vitijs, nec resistere vllo modo potest. Lactan de Just l 5. c. 18. Stultus etiam malus est. Et paulò post. •tultus omnia Vices habet Seneca de Beneficence l. 4. c. 26. p 448. Non hoc dicimus sic omnia Vices esse in omnibus, quomodo in Some singula emine a•t, sed malum ac stultum nullo vitio vacare, Idem. lib. dict. cap. 27.
Audissapientem irridentem stultum, quod bona naturae, & bona gratiae, quae forte per lauacrum regenerationis acceperat, tanquam illam, quam plantauit Deus, & non homo, primam suam vineam, in non vineam, negligendo redegit. Bern. in Cant. Serm. 63. fol. 184. H.
Audissapientem irridentem stultum, quod Bona naturae, & Bona Gratiae, Quae forte per Lavra regenerationis acceperat, tanquam Illam, quam plantauit Deus, & non homo, primam suam vineam, in non vineam, negligendo redegit. Bern. in Cant Sermon 63. fol. 184. H.
Nam stultus quod viuit mortem potius quam vitam esse censuerim. Quomodo vita cum sterilitate? Arborarida & in sterilitatem versa, nonne mortua iudicatur? Et sarmenta mortua sunt. Sic stultus eo ipso quòd inutiliter viuit, viuens mortuus est. Bernard. ibid.
Nam stultus quod viuit mortem potius quam vitam esse censuerim. Quomodo vita cum sterilitate? Arborarida & in sterilitatem versa, nonne Mortua iudicatur? Et sarmenta Mortua sunt. Sic stultus eo ipso quòd inutiliter viuit, viuens Mortuus est. Bernard. Ibid.
Nihil stultitia pacatum habet, tam supernè illi m•tus est, quam infra. Sen•c lib. 1. Epist. 59. p. 632. Quid ergo inquis? Stulti ac mali non gaudent? Non magis quam praedam n•cti leones. Idem ibid. pag 633.
Nihil Stultitia pacatum habet, tam supernè illi m•tus est, quam infra. Sen•c lib. 1. Epistle 59. p. 632. Quid ergo Inquisitors? Stulti ac mali non Gaudent? Non magis quam Praedam n•cti leones. Idem Ibid. page 633.
Imperitus, est ad omnem crepitum expauescens, quem vna quaelibet vox pro fremitu accepta deiecit, quem motus leuissimi exanimant. Senec. lib. 1. Epist. 56. circ. fin.
Imperitus, est ad omnem crepitum expauescens, Whom Una Quaelibet vox Pro fremitu accepta deiecit, Whom motus leuissimi exanimant. Seneca lib. 1. Epistle 56. circ. fin.
Quòd autem non dicit Propheta illos nihil praeuide•e, sed transiretantum & mulctari, eò docet, fieri aliquando, vt isti fatui mala futurae praeuidean•, sed tamen ità a suis cupiditatibus trae•suersos rapi, vt viuentes, videntes { que } (quod dicitur) pereant, et tanquā Amphiaraeus, ad interitum scientes properent. Cart. ad loc.
Quòd autem non dicit Propheta Illos nihil praeuide•e, sed transiretantum & mulctari, eò docet, fieri aliquando, vt Isti Fatui mala futurae praeuidean•, sed tamen ità a suis cupiditatibus trae•suersos rapi, vt viventes, Videntes { que } (quod dicitur) pereant, et tanquā Amphiaraeus, ad Interitum Knowing properent. Cart. ad loc.
