Selected quad for the lemma: woman_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
woman_n	child_n	great_a	womb_n	2,712	5	9.4750	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06447	The sinners guyde A vvorke contayning the whole regiment of a Christian life, deuided into two bookes: vvherein sinners are reclaimed from the by-path of vice and destruction, and brought vnto the high-way of euerlasting happinesse. Compiled in the Spanish tongue, by the learned and reuerend diuine, F. Lewes of Granada. Since translated into Latine, Italian, and French. And nowe perused, and digested into English, by Francis Meres, Maister of Artes, and student in diuinitie.; Guía de pecadores. English	Luis, de Granada, 1504-1588.; Meres, Francis, 1565-1647.	1598 (1598)	STC 16918; ESTC S108893	472,071	572

scarcelie it is knowne or noted in any man All these things doe sufficientlie declare how miserable thys seruitude is and with what a horrible punishment man is condemned for sinne seeing that for it the noblest creature is deliuered into the hands of so barbarous and cruell a Tyrant Ecclesiasticus hath expressed the nature of this beast when he beseeched the Lord that hee would put from him all wicked and vngodly desires that hee would take from him the greedines of the belly that the lust of the flesh should not take hold of him and that he might not be giuen ouer to an impudent minde As if he should say that he desired that he might not be deliuered into the hands of such a Tyrant or executioner For he supposed that such an appetite was worthy of such a name But if thou desirest to know how great the force and power of thys Tyrant is thou maist easily gather of that which he hath done and which hee daily dooth in thys world I will not send thee to the fables of Poets which tell vs how that most famous Hercules after he had conquerd all the Monsters of the world at the length beeing captiuated with the loue of a certaine lasciuious woman cast away his club and sat amongst other vvomen spynning and drawing out threds from his distaffe For so the woman that hee loued commaunded him yea if hee did it not she threatned him and checked him Thys those wise Poets fained more ingeniously then truly that they might shewe the cruell tyrannic and power of that appetite Neyther vvill I bring out of the holy Scriptures that known example of Salomon who beeing most holy and most wise yet hee was so besotted by his Concubines that his true God beeing forsaken he adored Idols and builded for them magnificent and stateli● Temples that hee might serue these impure harlots and his owne appetite although this example doth no lesse argue the tiranny of this most pestilent passion then that afore For I had rather bring those which daily are obuious to our eyes Consider I pray thee into what present danger an adulterous woman doth cast her selfe that she may satisfie her inordinate lust for it pleaseth vs to take an example from that perturbation seeing that the knowledge of the rest doe depend of the knowledge of one That woman knowes if she be found of her husband in an act so wicked and detestable that she shall be slaine without any hope of pardon shee knowes that shee shall loose together at one and the selfe same time her soule her life her honour her riches and all other blessings which she might hope for eyther in this world or in the world to come then which losse surely a greater nor a more vniuersall cannot be inuented or thought of She is not ignorant that she shall be a perpetuall reproch and scandale to her desamed children to her father and mother also to her brethren and sisters and to her whole family and that shee shall for euer be a griefe vnto them Neuerthelesse so great is the violence of this appetite or that I may speake better the power of this Tyrant that he forceth the woman to all these and easily bringeth her to so great danger and she doth willingly what so euer he commaundeth her What Barbarian or Tyrant was euer found in the world who could euer force his seruant to vndergoe so great dangers and so farre to obey him What captiuity can be found more hard or sharper In this estate all sinners liue as the Prophet witnesseth when he sayth That they dwell in darknes and in the shadow of death being bound in misery and yron That is in yron chaynes What darknes is this except that blindnes in which the wicked are conuersant as we haue shewed before seeing that they know neither themselues nor God as they ought to knowe neyther for what cause they liue neyther for what end they are created much lesse doe they know the vanity of the things they loue neyther this seruitude wherein they liue What be these bonds with which they are bound vnlesse the violence of their affections which holdeth their harts tyed with the most straight bonds of those things which they to inordinately doe desire And what is that hunger and misery which they suffer but an insatiable appetite and desire by which they are tormented about infinite things which they cannot haue Consider now therefore if any captiuity harder or sorer can be sustayned or borne But that thou mayst know this yet more plainely I will illustrate it by another example Behold Amnon King Dauids eldest sonne when as he laciuiously had beheld his sister Thamar he was so blinded with this darknes and so miserably bound with these chaines and so vehemently tormented with this hunger that he could neyther eate nor drinke nor sleepe yea he was so farre enamoured of her that he was sicke for her loue Tell me I pray thee what ones were the chaines of this perturbation or appetite with which his hart was bound when it so changed his flesh and so infected the humors of his body that a great infirmity followed vpon it But that thou mayst know that the remedy of this infirmity was not to haue obtayned that he desired marke how the same Amnon was further out of square and more greeuously afflicted and more vexed with a contrary affection after hee had satisfied his lust then he was before for the Scripture sayth And hee hated her exceedingly so that the hatred where-with he hated her was greater then the loue where-with he had loued her So that the rauishing of his sister did not free him from the passion but changed the one into another greater Is there any Tyrant to be found in the world who so often doth tosse and turmoyle his Captiues that doth commaund them to doe vndoe that forceth them to goe and returne the same way Certainely beleeue me my brother they are all such who are subiect to the like vices who are scarce Lords ouer themselues For they eate nothing they drinke nothing they thinke vpon nothing they speake nothing they dreame of nothing but of it So that neyther the feare of God nor their conscience nor heauen nor hell nor death nor iudgement nor oftentimes life it selfe and their proper honour which they so ambitiously loue and maintaine can bring them from this way or breake these bonds What shall I speake of their iealousie of their feare of their suspitions and of other externall accidents in which they are plunged night and day casting themselues headlong into most certaine danger of life and honour for this rauening and tormenting pleasure Is there any Tyrant in the world which after such a manner doth dominere and tyrannize ouer his seruant as vice rageth and raigneth ouer this mans hart For a seruant is neuer so bound to his Lord that night and day he doth wayte vpon him

very well That hee beholdeth the earth and hee maketh it to tremble he toucheth the mountaines and they smoake And that the starres and pillers of heauen tremble and quake at his reproofe And it is said of him not without reason that before his maiesty those great principalities and supreame powers doe tremble not because they are not secure of their owne glory but because the greatnes of the diuine Maiesty doth strike feare and trembling into them If therfore they that be perfect be not without feare what shal they doe that are guilty and contemners of the diuine Maiesty They are those vpon whom hee wil poure out the fury of his indignation This is one of the principal reasons why the greatnes of this punishment is to be feared as S. Iohn plainely teacheth in his Reuelation where he after this manner speaketh of the scourges and torments of the Lord. Therefore shall her plagues come at one day he speaketh of Babilon death and sorrow and famine and she shall be burnt with fire for strong is the Lord God which will condemne her The Apostle also was not ignorant of the strength of this Lord and therfore he sayd It is a fearefull thing to fall into the hands of the Lord. It is not a fearefull thing to fall into the hands of men because they are not so mighty but we may escape their violence and flye from their fury neyther haue they such authority that they can thrust the soule into hel Therfore our Sauiour sayd to his Disciples Feare not them that kill the body but cannot kill the soule but rather feare him who can cast both body and soule into hell fire These be the hands into which the holy Apostle sayth that it is a feareful thing to fall Of these things it is no hard matter to gather what is the nature of those hands of which Ecclesiasticus speaketh If we doe not repent we shall fall into the hands of the Lord and not into the hands of men By all which it is most manifest that as God is great in power in Maiestie and in all his works so he will be great in wrath in iustice and in the punishments of the wicked The same also is yet more plainly seene in examining the Diuine iustice the effects aud executions of which be these punishments Thys is after some manner knowen by the effects that is by the feareful punishments of God inflicted at diuers times vpon wicked men sundry of which are remembred in the Scriptures How terrible was the punishment of Dathan and Abiron and of all theyr complices whom the earth opening her mouth swallowed vp with theyr Tents and all their substance and they went quick into hel because they had stirred vp sedition against Moses and the Priests Who euer heard such like kind of threatnings as those that are read in Deuteronomie and they are purposed and threatned against thē who doe not obserue the Lawe of the Lord where amongst other horrible and feareful threatnings thus sayth the Lord Thou shalt be besieged in all thy Citties throughout all thy Land which the Lord thy God hath giuen thee And thou shalt eate the fruite of thy bodie euen the flesh of thy sonnes and thy daughters which the Lord thy God hath giuen thee during the siege and straightnes wherein thine enemies shall enclose thee So that the man that is tender and exceeding daintie among you shal be grieued at his brother at his wife that lieth in his bosome at the remnant of his children which he hath yet left For feare of giuing vnto any of them of the flesh of his children whom he shall eate because he hath nothing left him in that siedge and straightnes wherwith thine enemie shall besiedge thee in all thy Citties The tender and daintie woman among you which neuer would venter to sette the sole of her foote vpon the ground for her softnesse and tendernesse shall be grieued at her husband vvhich lieth in her bosome and at her sonne and at her daughter and at her after birth that shall come out from betweene her feete and at her children which shee shall beare for when all things lacke shee shall eate them secretlie during the siedge and straightnesse vvhere-with thine enemie shall besiedge thee in thy Citties Horrible and to be trembled at are these punishments yet both these and al other with which men haue at any time been punished in this world are no other thing then a smal shadow and a figure of those punishments which tarry for the damned in the other world for that shall bee the time in which the Diuine iustice shal shine vpon and against those that heere haue refused his mercy But if the shadow be so horrible who shal be able to sustaine the truth of the matter and the thing it selfe If now when as the Diuine iustice is as yet tempered with mercy and the cup of the wrath of the Lord is mixed with the water of his grace be so bitter what will it be when it shall be drunke pure without mercy especially of those that would shewe no mercy to theyr neighbour although the punishment will alwayes be lesse then the desert and merrit of the sinne Neyther onely dooth the greatnesse of the iustice argue the greatnes of the punishment but also the greatnes of the mercie of the goodnes of which wicked men presume so much For what is more admirable then to see GOD clothed with mans flesh and in it to suffer all kinde of torments reproches euen from his entrance into this life to his going foorth of it which he ended vpon the Crosse What greater mercy then to come into this world and to take vppon him the debts of the vvhole world that he might disburthen the world of them to shed his blood for them who shedde his blood Therefore as the works of the Diuine mercie are admirable so are the workes of the Diuine iustice to be feared for there is not in God lesser or greater but seeing that God is wholy and all that hee is in himselfe therefore as much as his mercie is so much necessarilie is his iustice in those things that pertaine vnto it For euen as by the greatnes of one arme we gather the quantity of the other so by the greatnes of the arme of the Diuine mercy we measure also the quantity of the Diuine iustice seeing that there is one and the same measure of them both Now therefore tell me I pray thee if in that time in vvhich GOD would shewe his mercy to the world hee wrought so admirable things and so incredible to the world that the world supposed them to be foolishnes when the time of hys second comming shall approch in which he determineth to shewe the greatnesse of his iustice what doost thou thinke that hee vvill doe hauing so many moe greater occasions by howe much there

vnto thousands to them that loue me and keepe my commaundements An example of this we haue in Dauid for God would not cast off his sonnes in so many ages although their sinnes had oftentimes deserued it And that onely in respect of Dauid their Father The same thing the Lord sheweth in Abraham when he directed his seruant in his way and prospered his busines when his maister had commaunded him that he should fetch a wife for his sonne Isaack Neyther onely is he good and gracious to the seruant for the deserts of the maister but that which is much more for the loue of a good seruant God hath a care of an ill Maister So he blessed the house of Putiphar the Egiptian as the Scripture sayth for Iosephs sake and encreased all his substance as well in his houses as in his fields notwithstanding that Putiphar Iosephs maister was an Idolater What bountifulnes what prouidence can be greater then that Who is so mad that will not serue a Lord so liberall so faythfull and so louing towards all them that waite and attend vpon him and not onely towards themselues but also towards all things that is theirs ¶ Of the names that are attributed vnto the Lord in the holie Scripture by reason of this prouidence BEcause this diuine prouidence doth extend it selfe to many and wonderfull effects therfore God hath in the holy Scriptures diuers names Hee is most vsually and solemnly called a Father as in like manner God in most places of the Gospell calleth vs his most louing sonnes And not onely in the Gospell but also in many places of the old Testament For so the Prophet sayth in his Psalmes As a Father hath compassion on his children so hath the Lord compassion on them that feare him for he knoweth whereof we be made he remembreth that we are but dust Because it seemed but a small thing to another Prophet that he should be called a Father seeing that his loue and prouidence doth exceede the loue of all fathers he sayth Doubtlesse thou art our Father though Abraham be ignorant of vs and Israell know vs not As if he should say Those that are fathers according the flesh are not worthy that name if they be compared with thee But because in the loue of parents the loue of the mother is commonly wont to be the more vehement and tenderer the Lord is not content with the name of Father but will also be called a Mother and more then a Mother as he himselfe sayth in Esay in most sweet words Can a woman forget her child and not haue compassion on the sonne of her wombe Though they should forget yet will I not forget thee Behold I haue grauen thee vpon the palme of mine hands thy wals are euer in my sight What words can be spoken with a more tender loue Who will be so blind or so blockish who vnderstanding this will not reioyce Who will not be reuiued Who will not lift vp his head hearing that he hath such a pledge of the loue and of the diuine prouidence For he that considereth that it is God that speaketh this whose truth is for euerlasting neyther doth he euer deceaue whose riches haue no end and whose power is infinite whom shall he feare What shall he not hope for How shall he not reioyce at those words When he heareth this assurance of his estate this prouidence and this certaine demonstration of loue What I will yet speake more For the Lord is not content to haue compared his loue to the common loue of mothers but hee chooseth one among all other which excelleth al others in loue that is the Eagle with whose loue he compareth his loue and prouidence saying As an Eagle prouoking her young ones to flye fluttereth ouer her birds stretcheth out her wings taketh them and beareth them on her wings This same thing the same Prophet also testifieth in words more cleare before the people being now ready to enter into the Land of promise The Lord thy God hath borne thee sayth hee as a man doth beare his sonne in all the way which yee haue gone vntill yee came vnto this place And as he himselfe doth take vpon him the name of a Father and of a Mother so hee giueth vnto vs the name of most beloued sonnes as Ieremy testifieth Is Ephraim sayth hee my deere sonne or pleasant child Yet since I spake to him I still remembred him therefore my bowels are troubled for him I will surely haue compassion vpon him sayth the Lord. Euery one of these words because it is God that spake them are worthy that they should be well considered of for they are very forcible to mollifie our harts with diuine loue seeing that he hath loued vs being vnhappy and miserable creatures so tenderly and doth cherish vs so louingly By the same reason of the diuine prouidence God after that he had taken vpon him the name of a Father hee would also be called a Pastour or Sheepheard as wee may see in the Gospell That he might declare how farre this pastorall loue and sheepheardly care doth extend it selfe hee sayde I am the good sheepheard and know my sheepe and am knowne of mine O Lord how doost thou know them with what eyes doost thou behold them As the Father knoweth me sayth he so know I the Father Which is with the same eyes that my Father beholdeth me I behold the Father and with the same I looke vpon my sheepe O blessed eyes ô happy aspect O supreame prouidence What greater glory what greater treasure what greater riches can be desired of any one then with such eyes to be beheld of the sonne of God that is with the same eyes that the Father beholdeth him For although this comparison in euery poynt is not equall for the naturall sonne deserueth more then the adoptiue yet great is that glory that it is worthy to be compared with this Yet what ones and how great the workes and benefits of this prouidence are God by his Prophet Ezechiell doth most plentifully teach in these words Behold I will search my sheepe and seeke them out As a sheepheard searcheth out his flocke when he hath beene among his sheepe that are scattered so will I seeke out my sheep and will deliuer them out of all places where they haue beene scattered in the cloudy and darke day And I will bring them out from the people and gather them from the Countries and will bring them to their owne Land and feede them vpon the mountaines of Israel by the riuers and in all the inhabited places of the Countrey I will feede them in a good pasture and vpon the high mountaines of Israel shall their fold be there shall they lye in a good fold and in fat pasture shall they feede vpon the mountaines of Israel I will feede my sheepe and bring them to their rest sayth the Lord God I will seeke

misfortunes of mans life seeing that our enemies are so many and so strong with whom we must fight seeing that so many snares are hid and so many nets layd and to conclude euery where so many and so great difficulties sowne and dispersed in our wayes and man being a creature so fraile weake naked blind vnarmed faynting and voyde of counsaile if the shadow and supportation of God faile him what can he doe poore weake creature among so many strong enemies A Dwarfe among so many Gyants Blind among so many snares alone and vnarmed among so many armed and powerfull enemies Neyther is heere an end of the euill for God doth not onelie turne his eyes from sinners and the vnrighteous and that hee permitteth and suffereth them to fall into diuers kinde of errors and afflictions but he also sendeth euils among them and armeth the creatures against them Insomuch that the eyes which before were open for their profit now they watch for their hurt and ruine as God himselfe manifestly testifieth by the Prophet Amos I will sayth he cast mine eyes vpon them for euill and not for good As if he had spoken more plainely I will change prouidence with prouidence for that with which before I did water for their defence now it shall be for their punishment and for a recompence of their iniquity The same thing he speaketh more plainely in Hosea And I will sayth the Lord be vnto Ephraim as a moath and to the house of Iuda as a rottennes that I may deuoure and destroy them as a garment is consumed of moaths And because this kinde of persecution seemed too long but somewhat more gentle presently after he adioyneth an other more terrible and more fierce and rauening saying I will be vnto Ephraim as a Lyon as a Lyons whelpe to the house of Iuda I euen I will spoyle and goe away I will take away and none shall rescue it Tell me I pray thee what greater misery then this can be thought vpon Neyther is the testimony of this prouidence more obscurely remembred by the Prophet Amos. For when as the Lord had commaunded that the sword should deuoure all the vngodly for the sinne of couetousnes forth-with he addeth He that fleeth of them shall not flee away and he that escapeth of them shall not be deliuered Though they dig into the hell thence shall mine hand take them though they clime vp to heauen thence will I bring them downe And tho ugh they hide themselues in the top of Carmel I wil search and take them out thence and though they be hid from my sight in the bottome of the sea thence wil I commaund the serpent and he shal bite them And though they goe into captiuity before their enemies thence wil I commaund the sword and it shal slay them and I wil set mine eyes vpon them for euill and not for good Hetherto Amos. Tell mee I pray thee who is that man who reading these words and being mindfull that they are the words of God himselfe and seeing what this manner of prouidence is which God vseth against the reprobate doth not tremble both in body and soule Considering how angry and terrible an enemy God is to him to whom he sheweth himselfe an enemy and whom he hateth Whom he hunteth out with so great diligence Whom he snatcheth vp wheresoeuer he findeth Vpon whose destruction he watcheth with so great a care How can this man rest How can he eate hauing such eyes opposed against him Such wrath Such a persecutour An a●me so mighty stretched out against him For if it be so great danger to fall from and be depriued of the fauour of so great a Lord what will it be to haue all the armies of the Diuine prouidence turned against him especially when as the sword which before was drawne out for thy defence against thine enemies now doth set vpon thee for reuenge The eyes which were ouer thee for thy safety now watch for thy destruction The arme that was stretched out to support thee now is armed to kill thee And the hart which mused vpon thoughts of peace and loue for thee now is full of thoughts of sorrow and affliction And he that should be thy buckler shadow and refuge is now become a moath to deuoure thee rottennes to corrupt thee and a Lyon to destroy thee How can a man sleepe securely who when he sleepeth hath God ouer his head with a naked sword ready to kill him and watching ouer him as that rod of Ieremy for reuenge and and punishment What counsaile shall this miserable man take against the counsaile of God Of what arme shall he call for helpe against this arme What prouidence shall he oppose against this prouidence Who euer moued warre against God or opposed himselfe against him and went away conquerour Holy Iob sayth If he would dispute with him he could not aunswer him one thing of a thousand He is wise in hart and mighty in strength who hath beene fierce against him and hath prospered To conclude this euill is such and so great that of the greatest punishments with which God threatneth and chastiseth the wicked in this life it is one and not the least when he withdraweth from them the hand of his fatherly prouidence as God himselfe testifieth in diuers places of the holy Scripture Hence is that And my people haue not hearkned vnto my voyce and Israel hath not obeyed mee so I gaue them ouer to their owne lusts and they followed after their owne inuentions That is they daily fell from ill to worse And by Hosea Seeing thou hast forgotten the law of thy God I will also forget thy children Euen as therefore there can nothing happen worser or more heauily to a woman then to be forsaken and diuorced from her husband nor to a Vineyard then to be neglected of the Lord and no more to be trimmed for then forth-with it degenerates and growes wild so nothing can happen worse to a soule then to be forsaken of God For what is the soule without God It is as a Vineyard without one to dresse and trim it as a garden without a Gardiner as a ship without a Pilot as an army without a Captaine as a common wealth without a Gouernour or that I may speake more fitly as a body without a soule Thou seest therefore my brother how God doth encompasse thee on euery side for this cause that if thine hart will not be moued with the loue and desire of fatherly prouidence at the least that it might be moued with the feare of reprobation and forsaking least perhaps he forsake thee neyther any more stretch his hand out vnto thee For oftentimes they that are not moued with desire of good things are moued with the feare of some great euil ¶ Of the second priuiledge or prerogatiue of Vertue that is of the Grace of the holy Ghost which is giuen to the

them in thy minde by little and little thou shalt feele this feare wrought in thee ¶ Of the workes of the Diuine iustice whereof mention is made in the holy Scripture THE first worke of the Diuine iustice which the holy Scripture remembreth is the damnation of Angels The beginning of the wayes of the Lord was that terrible bloudy beast the Prince of deuils as it is written in the booke of Iob. For seeing that all the waies of the Lord are mercy and iustice vntill this first sinne the iustice of GOD was not yet reuealed which was hid in the bosome of the Lord as a sword in a scabberd This first sinne was the cause why this sword was vnsheathed Consider now how grieuous and terrible this first plague and punishment was lift vp thine eyes and thou shalt behold wonderfull things thou shalt see I say the most precious iewel of the house of God thou shalt see the chiefest beauty of heauen thou shalt see that Image in which the Diuine beauty shyned so cleerly this I say thou shalt see falling from heauen like an arrow and that for the onely thought of pride The Prince of all the Angels is made the Prince of deuils of most beautifull he is made most horrible and deformed of most glorious he is made most vilde and disgracious of one most acceptable gracious of all those creatures which God had made or euer would make he is made the greatest the most malicious enemie What astonishment thinkest thou and what admiration was this to the heauenly Spirits who know from whence and whether this so noble a creature fell With what feare did they all pronounce that of Esay Howe art thou fallen from heauen ô Lucifer sonne of the Morning Descend afterward a little lower to the earthly Paradice and there thou shalt see a case no lesse feareful vnlesse there had been a remedy vsed for this mischiefe For that the Angels should fall it was needfull that they all should actually offend But what hath the creature which is borne actually offended in why he should be borne the child of wrath It is not needfull that he should haue actuall sinne it sufficeth onely that he be borne of that man that had offended and by offending had corrupted the common roote of all mankind which was in him this I say is sufficient why he is borne in sinne The glory and Maiesty of God is so great that when as one onely creature had offended him the whole kinde deserued so seuerely to be punished For if it was not sufficient to Haman that great friend of King Assuerus that he might reuenge himselfe of Mardocheus of whom he supposed that he had receaued an iniury not only to punish Mardocheus but for the greatnes of his honour to cut off the whole nation of the Iewes for the deniall as he iudged of a small reuerence why doest thou meruaile if the glory and maiesty of God which is infinite requireth like punishment Behold therfore the first man is banished out of Paradice for a bit of an apple for which euen to this day the whole world is punished And after so many thousand yeares the sonne that is borne bringeth with him out of his mothers wombe the staine and blemish of his father and not when he can offend himselfe by reason of age but in his very natiuity he is borne the child of wrath and that as I haue sayd after so many thousand yeares After so long time this iniury could not be buried in obliuion being deuided among so many thousand thousands of men and punished with so many scourges Yea all the torments which men haue suffered from the beginning of the world to this day all the deaths which they haue vndergone and all the soules which burne and shall burne in hell euerlastingly are sparks which haue originally proceeded from that first sinne all which are arguments and testimonies of the Diuine iustice And all these things are also done and brought vpon vs after the redemption of mankind wrought and made by the blood of our Sauiour Iesus Christ Which remedy if it had not beene wrought there had been no difference betweene men and deuils for of themselues there had beene as little remedy and hope of saluation to the one as to the other What doest thou think of this punishment I thinke that it is a reasonable sound argument of the Diuine iustice But because this heauy and greeuous yoke is not taken away from the sonnes of Adam new and moe kinds of punishments haue sprung from it for other sinnes which haue beene deriued from that first All the world was drowned with the waters of the deluge The Lord rayned from heauen fire and brimstone vpon those fiue polluted and sinfull Citties The earth swallowed vp Dathan and Abiron aliue for a certaine contention that was betweene them and Moses A fire went out from the Lord and deuoured the two sonnes of Aaron Nadab and Abihu because they had not obserued the right and due ceremonies in the sacrifice neyther did the dignity of their priesthood profit them any thing nor the holines of their father nor that familiarity which theyr Vncle Moses had with the Lord. Ananias and Saphira in the new Testament because they lyed vnto S. Peter which seemed to be but a small matter fell downe dead and sodainly yeelded vp the ghost But what shall we say of the hidden and secret iudgements of God Salomon who was the wisest of all men and whom God so tenderly loued that he was sayd to be the Lords beloued by the hidden and secret iudgement of God came to that extreame abhomination and that most abhominable sinne that he fell into Idolatry What is more fearefull then this But if thou shouldest know of moe iudgements of this kinde which daily happen in the Church perhaps thou wouldest no lesse feare these then thou dreadest that Because thou shouldest see many starres falling from heauen to the earth thou shouldest see many who did eate the bread of Angels vpon the Lords table to fall and slip into such calamities that they rather desire to fill their bellies with the drasse and swash of Swine thou shouldest see many whose chastity was purer and more beautifull then a Porphirite to be blacker then a cole The causes of whose lapse were their sinnes But what greater signe of the Diuine iustice canst thou desire thē that God for the iniury done vnto him wold not be satisfied but with the death of his onely begotten sonne before he would receaue the world to his fauour What manner of words I pray thee were they which the Lord spake to the women which followed him lamenting and bewayling Daughters of Ierusalem weepe not for me but weepe for your selues and for your children For behold the dayes will come when men shall say Blessed are the barren and the wombs that neuer bare and the paps