Three sermons tvvo of them appointed for the Spittle, preached in St. Pauls Church, by John Squier, vicar of St. Leonards Shoredich in Middlesex: and John Lynch, parson of Herietsham in Kent.
For God is the Father of All, Sin is the Qualitie of All, Mercie is the Desire of All, and Me should be the Application of All. Therefore, NONLATINALPHABET, let All men pray as One man, as This man, God be mercifull to me a Sinner.
For God is the Father of All, since is the Quality of All, Mercy is the Desire of All, and Me should be the Application of All. Therefore,, let All men pray as One man, as This man, God be merciful to me a Sinner.
Againe, here we have the universall Object of prayer, God: the universall Subject of prayer (all men implyed in one man) Me: the universall Necessitie to pray, Sin: and the universall Motive to pray, Mercie. Therefore Hujus ad exemplum totus componitor orbis, let this One man be a Tutour to the whole World; all should pray as here he doth pray, God be mercifull to me a Sinner.
Again, Here we have the universal Object of prayer, God: the universal Subject of prayer (all men employed in one man) Me: the universal Necessity to pray, since: and the universal Motive to pray, Mercy. Therefore Hujus ad exemplum totus componitor Orbis, let this One man be a Tutor to the Whole World; all should pray as Here he does pray, God be merciful to me a Sinner.
This is a Generall Prayer, and a Speciall Prayer. It is Generall for all Times, and for all Actions; but it is most Speciall for This Time, and for This Action above all other.
This is a General Prayer, and a Special Prayer. It is General for all Times, and for all Actions; but it is most Special for This Time, and for This Actium above all other.
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yea, NONLATINALPHABET, I feele that within me which may justly dismay me from delivering this Embassage, from Speaking For God, and Before God. Therefore Vae mihi si non Evangelizavero, vae mihi si non Oravero:
yea,, I feel that within me which may justly dismay me from delivering this Embassy, from Speaking For God, and Before God. Therefore Vae mihi si non Evangelize, vae mihi si non Oravero:
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Notwithstanding this godly goodly appearance, may not some appeare in this place with Partialitie to the Cause, or Prejudice to the Person? May not some Zelotes be Prodigall in Hearing, and but Sparing in Practising? Nay, Ille alter ego Sosia qui sum domi:
Notwithstanding this godly goodly appearance, may not Some appear in this place with Partiality to the Cause, or Prejudice to the Person? May not Some Zealots be Prodigal in Hearing, and but Sparing in Practising? Nay, Isle alter ego Sosia qui sum At Home:
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and at the same Sermon? Jam sumus ergo pares. Well may we therefore all concurre to elect this Prayer of the Publicane to be our Prolocutor to that High House. Here we are in the Sight of God to Speake and Heare the Word of God;
and At the same Sermon? Jam sumus ergo pares. Well may we Therefore all concur to elect this Prayer of the Publican to be our Prolocutor to that High House. Here we Are in the Sighed of God to Speak and Hear the Word of God;
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Prayer is Peculiar unto God. We may conceive this truth, if we consider these three Properties, which are Peculiar both to God, and to the Proper Object of Prayer. He is Enter, Potenter, Praesenter: God is Omniscient, Omnipotent, Omnipraesent.
Prayer is Peculiar unto God. We may conceive this truth, if we Consider these three Properties, which Are Peculiar both to God, and to the Proper Object of Prayer. He is Enter, Potenter, Praesenter: God is Omniscient, Omnipotent, Omnipraesent.
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per potentiam, because whatsoever God Will, that he Doth in Heaven and in Earth; & per praesentiam, because there is no creature which is not manifest in his sight:
per potentiam, Because whatsoever God Will, that he Does in Heaven and in Earth; & per praesentiam, Because there is no creature which is not manifest in his sighed:
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If you would have it yet more plainly, No Man can say more in his Sermon, than every Child doth speak in his Catechism. God is Pater Coelestis, our Heavenly Father: a Father which Will, and an Heavenly Father which Can heare and help us.
If you would have it yet more plainly, No Man can say more in his Sermon, than every Child does speak in his Catechism. God is Pater Coelestis, our Heavenly Father: a Father which Will, and an Heavenly Father which Can hear and help us.
God therefore must be adaequatum Objectum Orationis: Invocation is his Roialtie, and whosoever doth trench into this Prerogative, he is guiltie of High Treason against the Heavenly Monarch. Give therefore unto Caesar that which belongeth to Caesar.
God Therefore must be adaequatum Objectum Orationis: Invocation is his Royalty, and whosoever does trench into this Prerogative, he is guilty of High Treason against the Heavenly Monarch. Give Therefore unto Caesar that which belongeth to Caesar.
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We must Pray to God, but not as the Athenians did, Sacrifice to God, NONLATINALPHABET, to the Unknowne God. Wee must not be Samaritans to worship wee know not what, but we must be Israelites, we should Know what we worship. For the attaining of this Knowledge, as the Eye of our Bodie is to the Sun, so is our Understanding the Eye of our Soule to God. If the Eye of a man shall Directly looke upon the Sun, the Sun will dazle it, and blind it:
We must Pray to God, but not as the Athenians did, Sacrifice to God,, to the Unknown God. we must not be Samaritans to worship we know not what, but we must be Israelites, we should Know what we worship. For the attaining of this Knowledge, as the Eye of our Body is to the Sun, so is our Understanding the Eye of our Soul to God. If the Eye of a man shall Directly look upon the Sun, the Sun will dazzle it, and blind it:
but cast downe your Eye into the Water, and therein you may see the Shape of the Sun. So God doth inhabit, NONLATINALPHABET, God is a Light man cannot looke upon: but reflect our cogitations to the Waters, to his Creatures, to that Sea of Glasse, to his Scriptures, in these we shall See our God Shadowed unto us, in these shall we See that which will be Sufficient for, and Efficient of our Happinesse in generall,
but cast down your Eye into the Water, and therein you may see the Shape of the Sun. So God does inhabit,, God is a Light man cannot look upon: but reflect our cogitations to the Waters, to his Creatures, to that Sea of Glass, to his Scriptures, in these we shall See our God Shadowed unto us, in these shall we See that which will be Sufficient for, and Efficient of our Happiness in general,
NONLATINALPHABET Jehovah is derived of NONLATINALPHABET or NONLATINALPHABET both signifying to Bee: because God is, 1. The Being, 2. Giveth Our Being, 3. Maketh his Promises to Bee infallibly;
Jehovah is derived of or both signifying to be: Because God is, 1. The Being, 2. Gives Our Being, 3. Makes his Promises to be infallibly;
1. The Name of God Jehovah, signifying Being, by the change of three letters, doth imply God to Bee the Being, according to the threefold distinction, of time,
1. The Name of God Jehovah, signifying Being, by the change of three letters, does imply God to be the Being, according to the threefold distinction, of time,
Change in the same Name, another letter, Camets into Cholem, and it signifieth the time Present, Ens or Existens, he that is now Being: and Jod, and it is the Future, the Time to Come, Erit Hee that Will Be. Hence God himselfe said that his Name was NONLATINALPHABET Ero, which the Septuagints translate NONLATINALPHABET,
Change in the same Name, Another Letter, Camets into Cholem, and it signifies the time Present, Ens or Existens, he that is now Being: and Jod, and it is the Future, the Time to Come, Erit He that Will Be. Hence God himself said that his Name was Ero, which the Septuagints translate,
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and Plato doth terme NONLATINALPHABET, the Person or Thing which hath a Perpetuall Being. St. John more cleerely, NONLATINALPHABET, He who Was, Is, and is to Come.
and Plato does term, the Person or Thing which hath a Perpetual Being. Saint John more clearly,, He who Was, Is, and is to Come.
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3. From NONLATINALPHABET to Bee, God is called Jehovah, because hee doth give a Being to All his Promises, and maketh them All Yea and Amen. He is known to us, not onely by the Name NONLATINALPHABET of God Almightie, but also by the Name Jehovah, that is, he who Promiseth us Deliverance from Egypt, and Pharaoh; from the Spirituall Egypt, and Eternall Pharaoh; both from the Sinne of Man, and from That Man of Sin. And his Promises are like the Capitol, built upon immobile Saxum, a stone that will never shrink:
3. From to be, God is called Jehovah, Because he does give a Being to All his Promises, and makes them All Yea and Amen. He is known to us, not only by the Name of God Almighty, but also by the Name Jehovah, that is, he who Promises us Deliverance from Egypt, and Pharaoh; from the Spiritual Egypt, and Eternal Pharaoh; both from the Sin of Man, and from That Man of Sin. And his Promises Are like the Capitol, built upon immobile Saxum, a stone that will never shrink:
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like the Center, they are immovable: like the Lawes of the Medes and Persians, they can Never be Altered: like the Angel to Sarah, at the Time appointed they will come:
like the Centre, they Are immovable: like the Laws of the Medes and Persians, they can Never be Altered: like the Angel to Sarah, At the Time appointed they will come:
Here in the Greek, he is called NONLATINALPHABET, God; of NONLATINALPHABET to Run, or of NONLATINALPHABET, Feare ▪ because in our Feare, wee must run to Him; He will be our Asylum, our Sanctuarie; none can pluck us out of his hand.
Here in the Greek, he is called, God; of to Run, or of, fear ▪ Because in our fear, we must run to Him; He will be our Asylum, our Sanctuary; none can pluck us out of his hand.
The Latins terme him Deus, of Dedit hee Gave, because hee Gave all things to all men. Man is made by God; like that Woman Pandora; all indowments are his Gifts.
The Latins term him Deus, of Dedit he Gave, Because he Gave all things to all men. Man is made by God; like that Woman Pandora; all endowments Are his Gifts.
From the Haire on our Heads, to the Bloud in our Hearts; from the latches of our shooe, to the Inheritance of our Ancestors; from the Labour of of your Hands, to the Studie of our Minds; from the Policie of Statsemen, to the Simplicitie of Christians:
From the Hair on our Heads, to the Blood in our Hearts; from the latches of our shoe, to the Inheritance of our Ancestors; from the Labour of of your Hands, to the Study of our Minds; from the Policy of Statesmen, to the Simplicity of Christians:
In our owne language, his name is God, because he is the Efficient of all Good. God doth feed us with his Good Creatures, guard us with his Good Angels, instruct us with his Good Word, comfort us by his Good Spirit, and preserve, prevent, sanctifie,
In our own language, his name is God, Because he is the Efficient of all Good. God does feed us with his Good Creatures, guard us with his Good Angels, instruct us with his Good Word, Comfort us by his Good Spirit, and preserve, prevent, sanctify,
Since then, God is Jehovah; hee who is all. Being Originally in Himselfe, and Derivatively to all Persons, by his Promises: Hee is NONLATINALPHABET, to whom we must run, in all our feares, and afflictions:
Since then, God is Jehovah; he who is all. Being Originally in Himself, and Derivatively to all Persons, by his Promises: He is, to whom we must run, in all our fears, and afflictions:
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or our heart can long after: oxternall, internall, eternall: Certainely we should Pray, and Pray perpetually, to that Person, proposed here in our text;
or our heart can long After: oxternall, internal, Eternal: Certainly we should Pray, and Pray perpetually, to that Person, proposed Here in our text;
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Now this God, this Jehovah is One, or rather very Onenesse, and meere Unitie, having nothing but is selfe, in it selfe, and not consisting (as things doe besides God) of many things.
Now this God, this Jehovah is One, or rather very Oneness, and mere Unity, having nothing but is self, in it self, and not consisting (as things do beside God) of many things.
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The Father, the Son, and the Holy Ghost; Co-equall, and Co-eternall; the Unitie in the Trinitie, and the Trinitie in the Unitie, to be worshipped and glorified. If any would know more;
The Father, the Son, and the Holy Ghost; Coequal, and Coeternal; the Unity in the Trinity, and the Trinity in the Unity, to be worshipped and glorified. If any would know more;
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know moreover, that God being a Pure Act, is most knowable in Himselfe; yet least knowable to us: because he must be known to us, by our Intellect or Understanding; but the Object, to be Understood, by its excellence, doth exceed our Facultie of Understanding. As the Sunne is Visible in it selfe,
know moreover, that God being a Pure Act, is most knowable in Himself; yet lest knowable to us: Because he must be known to us, by our Intellect or Understanding; but the Object, to be Understood, by its excellence, does exceed our Faculty of Understanding. As the Sun is Visible in it self,
So, both because of the Abstrusenesse of the Object, and Obtusenesse of the Subject; it is impossible that there should bee a perfect knowledge of God in Man.
So, both Because of the Abstruseness of the Object, and Obtusenesse of the Subject; it is impossible that there should be a perfect knowledge of God in Man.
I remember, I have read that Hiero the King, demanded of Simonides, the Philosopher Quid est Deus, what is God? That learned man Petebat Diem, craved a Day for to shape him answer.
I Remember, I have read that Hiero the King, demanded of Simonides, the Philosopher Quid est Deus, what is God? That learned man Petebat Diem, craved a Day for to shape him answer.
The third Day, Three Daies: till in the conclusion he ingenuously confessed, that the More hee studied, the Lesse he was inabled to declare, What God it.
The third Day, Three Days: till in the conclusion he ingenuously confessed, that the More he studied, the Less he was enabled to declare, What God it.
And indeed, according to the Vision of that Father, it is easier for a Child to take up the Ocean in a Shell; than for any man to comprehend in his Scull, What God is.
And indeed, according to the Vision of that Father, it is Easier for a Child to take up the Ocean in a Shell; than for any man to comprehend in his Scull, What God is.
God is more inward than our most inward Cogitations: God is more high than our most high Speculations. The God of Peace, is like the Peace of God; Hee passeth all Understanding.
God is more inward than our most inward Cogitations: God is more high than our most high Speculations. The God of Peace, is like the Peace of God; He passes all Understanding.
Wherefore our safest eloquence concerning God is silence, when we confesse without confession, that his goodnesse is inexplicable, his greatnesse above our capacitie and reach.
Wherefore our Safest eloquence Concerning God is silence, when we confess without Confessi, that his Goodness is inexplicable, his greatness above our capacity and reach.
I soare too high, I will be NONLATINALPHABET, I will stoope to the Ground; and build the conclusion of this point upon the Grounds of Religion, upon the Principles in our English Catechisme. Quid Deus, what is God? God is our Father, which is in Heaven: God is the Almightie maker of heaven and earth.
I soar too high, I will be, I will stoop to the Ground; and built the conclusion of this point upon the Grounds of Religion, upon the Principles in our English Catechism. Quid Deus, what is God? God is our Father, which is in Heaven: God is the Almighty maker of heaven and earth.
that their confluence may make the fuller fountaine, streaming out the more plentifull instructions. The ground worke whereof I suppose bee, and so propose this proposition;
that their confluence may make the fuller fountain, streaming out the more plentiful instructions. The ground work whereof I suppose be, and so propose this proposition;
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1 Our Prayer should bee as our God is, in temple Cordis, & in corde Temple, both in the Temple of our Heart, and in the Heart of our Temple. In our Heart God is inthroned, tanquam Rex in Throno, like a King in his Tribunall, where each oppressed Subject ought to exhibite his Petition, with all submissure supplication.
1 Our Prayer should be as our God is, in temple Cordis, & in cord Temple, both in the Temple of our Heart, and in the Heart of our Temple. In our Heart God is Enthroned, tanquam Rex in Throno, like a King in his Tribunal, where each oppressed Subject ought to exhibit his Petition, with all submissure supplication.
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This place the Church is NONLATINALPHABET and, NONLATINALPHABET here it t•• chiefest part of Gods People, and the chiefest part of Gods Temple: here then we should especially indeavour to make our Prayers ascend like incense, and the lifting up of our hands to be as the Evening sacrifice.
This place the Church is and, Here it t•• chiefest part of God's People, and the chiefest part of God's Temple: Here then we should especially endeavour to make our Prayers ascend like incense, and the lifting up of our hands to be as the Evening sacrifice.
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3 If your Callings call you into the Market, conceive that he who is Veritas, the Truth, cannot be excluded out of your presence, although he may bee abused in his owne presence. Let Prayer therefore open thy heart, that God may open thy mouth, that thou maist nor Lye nor Sweare in thy buying and selling.
3 If your Callings call you into the Market, conceive that he who is Veritas, the Truth, cannot be excluded out of your presence, although he may be abused in his own presence. Let Prayer Therefore open thy heart, that God may open thy Mouth, that thou Mayest nor Lie nor Swear in thy buying and selling.
Their pain therefore would not be much more, nor their gaine much lesse, if Tradesmen should blesse their labour with a short ejaculation, Prosper thou the works of our hands upon 〈 ◊ 〉, O Lord;
Their pain Therefore would not be much more, nor their gain much less, if Tradesmen should bless their labour with a short ejaculation, Prosper thou the works of our hands upon 〈 ◊ 〉, Oh Lord;
5 When you arrive at your owne House, know that Domus Tua is Domus Dei: that if God had not built thy house, their labour had beene but in vaine that built it.
5 When you arrive At your own House, know that Domus Tua is Domus Dei: that if God had not built thy house, their labour had been but in vain that built it.
Know moreover, that if he be not everie moment the grouncell, beame, and buttrice to support it, the next minute should not see one stone upon another. If therefore Thine House bee Gods House, use Gods phrase, Domus men domus Oration is vocabitur, My House shall bee called an House of Prayer.
Know moreover, that if he be not every moment the grouncell, beam, and buttrice to support it, the next minute should not see one stone upon Another. If Therefore Thine House be God's House, use God's phrase, Domus men domus Oration is vocabitur, My House shall be called an House of Prayer.
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Prayer should be Seranoctis; hee who shutteth up the Evening without saying Prayers, hee doth Bolt out God, and let in the Devill; a fearefull Sojounar. Prayer should be Clavis diei, he who speaketh to God by Praier in the Morning, is sure of 〈 ◊ 〉 good morrow.
Prayer should be Seranoctis; he who shutteth up the Evening without saying Prayers, he does Bolt out God, and let in the devil; a fearful Sojounar. Prayer should be Clavis Die, he who speaks to God by Prayer in the Morning, is sure of 〈 ◊ 〉 good morrow.
happy is that man who so goeth to Bed, that God is in his Bed-chamber, and Prayer his Bed-fellow. Finally, honest Alipius, powred out his holy Prayers, in a more homely Place: knowing that the Sunne can shine on a Dungbill, without contracting any thing that is unsavoury to the impassible Beames thereof.
happy is that man who so Goes to Bed, that God is in his Bedchamber, and Prayer his Bedfellow. Finally, honest Alipius, poured out his holy Prayers, in a more homely Place: knowing that the Sun can shine on a Dungbill, without contracting any thing that is unsavoury to the impassable Beams thereof.
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Thus the first word of my text doth shew what must be the first word in our Prayers: Wee have the Publican for our Precedent, and he Prayed thus, God be mercifull to me a Sinner.
Thus the First word of my text does show what must be the First word in our Prayers: we have the Publican for our Precedent, and he Prayed thus, God be merciful to me a Sinner.
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Some need not be daintie of their devotion, no not in that place, as though the Place did pollute their Prayers, when it may be feared that their Prayers pollute the Place. If not the Prayers, yet the Thoughts of some men are more foule than the NONLATINALPHABET, the very Draught into which they disburden the Filth of nature.
some need not be dainty of their devotion, no not in that place, as though the Place did pollute their Prayers, when it may be feared that their Prayers pollute the Place. If not the Prayers, yet the Thoughts of Some men Are more foul than the, the very Draught into which they disburden the Filth of nature.
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But ascend we to the Chamber, there peradventure we shall meet with NONLATINALPHABET, some foot-print of Prayer. Alas it is suspected, that even when they go to Sleepe, the Husband is like Tyrannous Lamech, and the Wife like querulous Zipperah: Hos Deus conjunxit? Can such Dreame of God, when the Divell causeth them to Sleepe in such unseemly contention? From the Bed descend unto the Bord: there indeed we shall heare formall Prayers, both before and after meat;
But ascend we to the Chamber, there Peradventure we shall meet with, Some footprint of Prayer. Alas it is suspected, that even when they go to Sleep, the Husband is like Tyrannous Lamech, and the Wife like querulous Zipperah: Hos Deus conjunxit? Can such Dream of God, when the devil Causes them to Sleep in such unseemly contention? From the Bed descend unto the Board: there indeed we shall hear formal Prayers, both before and After meat;
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but the Interim is oftentimes interlarded with such discourses and disgraces, with such censuring and judging, as if they indevoured that their Tongues should teare the names of the absent into smaller pieces,
but the Interim is oftentimes interlarded with such discourses and disgraces, with such censuring and judging, as if they endeavoured that their Tongues should tear the names of the absent into smaller Pieces,
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4 When they arise and walke, egredientem armat Oratio? regredienti occurrit Oratio? Doe some by their prayers say so much as God speed to their Journey? If there be no invocation, how can there be any expectation of Gods blessing upon their going out, or comming home againe.
4 When they arise and walk, egredientem Armat Oratio? regredienti occurrit Oratio? Do Some by their Prayers say so much as God speed to their Journey? If there be no invocation, how can there be any expectation of God's blessing upon their going out, or coming home again.
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In the Market, that Old lying Legend hath a true morall, of an old Devill lying on his elbow fast asleepe in the Market place, because (said he) temptations in this place are superfluous.
In the Market, that Old lying Legend hath a true moral, of an old devil lying on his elbow fast asleep in the Market place, Because (said he) temptations in this place Are superfluous.
For such Buyens and Sellers, such Lyers and Stealers, will to Hell NONLATINALPHABET, of their own good nature and prompt inclination, without any externall or infernall provocation.
For such Buyens and Sellers, such Liars and Stealers, will to Hell, of their own good nature and prompt inclination, without any external or infernal provocation.
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Because Christ did once whip the Buyers and Sellers out of the Temple, therefore Buyers and Sellers doe now every day whip Christ out of their shops and markets. O unchristian dealing!
Because christ did once whip the Buyers and Sellers out of the Temple, Therefore Buyers and Sellers do now every day whip christ out of their shops and Markets. Oh unchristian dealing!
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I have seene as much Reverence (and more) performed by servants to their Mastar, at his Table, and in his Kitchin, than by, professors to their God, in his Temple. Now I perswade my selfe, that if we were perswaded that God were indeed present amongst us at our meetings in our Churches, we would signifie it by a more reverent gesture.
I have seen as much reverence (and more) performed by Servants to their Mastar, At his Table, and in his Kitchen, than by, professors to their God, in his Temple. Now I persuade my self, that if we were persuaded that God were indeed present among us At our meetings in our Churches, we would signify it by a more reverend gesture.
in utrumque paratum, both for Hearing and Praying. Then should we not feare such Detractions for our Sermons, nor you feele such Distractions in your Devotions. But I feare our Heart doth know that God is not,
in utrumque Paratum, both for Hearing and Praying. Then should we not Fear such Detractions for our Sermons, nor you feel such Distractions in your Devotions. But I Fear our Heart does know that God is not,
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Thus we see, that from our Bed to our Boord, from our Shops to our Markets, from our Houses to our Churches, from the Action in this Place to the Affection of our Persons, God and Prayer are too often Absent from us.
Thus we see, that from our Bed to our Board, from our Shops to our Markets, from our Houses to our Churches, from the Actium in this Place to the Affection of our Persons, God and Prayer Are too often Absent from us.
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Let therefore our solid Hearts be like the hollow Mountaines, Echoing out One word, the first word of my Text, God, God, yea God be mercifull to us miserable Sinners. Here conceive me aright:
Let Therefore our solid Hearts be like the hollow Mountains, Echoing out One word, the First word of my Text, God, God, yea God be merciful to us miserable Sinners. Here conceive me aright:
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I doe not prie to spie a Mote in your Eye, and winke at a Beame in mine own Soule. I ingenuously confesse I doe but see but the Shadow of these Sinnes in you by my Contemplation, but I feele the same,
I do not pry to spy a Mote in your Eye, and wink At a Beam in mine own Soul. I ingenuously confess I do but see but the Shadow of these Sins in you by my Contemplation, but I feel the same,
I trample (said Diogenes ) on the Pride of Plato; but (replied Plato ) with a greater Pride. I acknowledge I would trample downe these your Sins, forgetting of God to be alwayes Present, and forgetting of Your Selves, that You are so Irreverent at your Prayers in his Presence, but with a Greater Sin.
I trample (said Diogenes) on the Pride of Plato; but (replied Plato) with a greater Pride. I acknowledge I would trample down these your Sins, forgetting of God to be always Present, and forgetting of Your Selves, that You Are so Irreverent At your Prayers in his Presence, but with a Greater Sin.
I confesse that I have not that awfull apprehension of Gods dreadfull NONLATINALPHABET, of his Perpetuall Presence in my Church, in my Chamber, in my Closet and closest Conclave, not in my Heart, which is due to our Great Jehovah.
I confess that I have not that awful apprehension of God's dreadful, of his Perpetual Presence in my Church, in my Chamber, in my Closet and closest Conclave, not in my Heart, which is due to our Great Jehovah.
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Alas, from my Studie to my Church, from my Studies to my Employments, in my Vocations and Recreations, alone and in company, by Day, by Night, I have little acquaintance with those holy and heavenly soliloquia & colloquia, sudden short Ejaculations, and solemne Invocations, NONLATINALPHABET, persevering in Prayer, with Watching and Fasting, which were so familiar with the blessed Saints,
Alas, from my Study to my Church, from my Studies to my Employments, in my Vocations and Recreations, alone and in company, by Day, by Night, I have little acquaintance with those holy and heavenly soliloquia & colloquia, sudden short Ejaculations, and solemn Invocations,, persevering in Prayer, with Watching and Fasting, which were so familiar with the blessed Saints,
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Here, here is NONLATINALPHABET, I indeed am that Physician who have prescribed to you, but cannot heale my selfe; yet that I may yet search out NONLATINALPHABET, a Medicine to heale me in neglecting Prayer, and NONLATINALPHABET, a Cordiall to strengthen you in affecting Prayer, I will have recourse to Luke that beloved Physician, who prescribeth unto us a most soveraigne medicine by the mouth of this Publicane in my Text, the Balme of Gilead, the mercy of God, God be mercifull to me a sinner.
Here, Here is, I indeed am that physician who have prescribed to you, but cannot heal my self; yet that I may yet search out, a Medicine to heal me in neglecting Prayer, and, a Cordial to strengthen you in affecting Prayer, I will have recourse to Lycia that Beloved physician, who prescribeth unto us a most sovereign medicine by the Mouth of this Publican in my Text, the Balm of Gilead, the mercy of God, God be merciful to me a sinner.
The Etymologists pronounce NONLATINALPHABET, as it were NONLATINALPHABET, a straying or wandring. NONLATINALPHABET is to goe the right way, and NONLATINALPHABET is to goethe wrong way.
The Etymologists pronounce, as it were, a straying or wandering. is to go the right Way, and is to goeth wrong Way.
Now a solicarie person straggling in the wide Wildernesse, among the Wild Beasts, in the darke, and out of the way, having neither Light nor Guide, how would such a poore wight be perplexed? The same is the perplexitie of every Sinner. He doth NONLATINALPHABET, Wander amongst the Dangers of the World, indeed amongst a World of Dangers. It standeth him the refore in hand to pray that God would send him a Guide in so desperate a pilgrimage, that God would be mercifull to him a Sinner.
Now a solicarie person straggling in the wide Wilderness, among the Wild Beasts, in the dark, and out of the Way, having neither Light nor Guide, how would such a poor wight be perplexed? The same is the perplexity of every Sinner. He does, Wander among the Dangers of the World, indeed among a World of Dangers. It Stands him the refore in hand to pray that God would send him a Guide in so desperate a pilgrimage, that God would be merciful to him a Sinner.
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2 Next, NONLATINALPHABET, is NONLATINALPHABET, Sin is the transgression of the Law: so that NONLATINALPHABET, sin, maketh a Sinner NONLATINALPHABET, an Out law or Rebell.
2 Next,, is, since is the Transgression of the Law: so that, since, makes a Sinner, an Out law or Rebel.
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Sin maketh the Sinner to be to God like Absalom to David, he may not dare to see the Kings face. And like David, Sheba, and Joab, not his owne House; no Citie, nor Sanctuarie, may shield him from the sword of the Executioner.
since makes the Sinner to be to God like Absalom to David, he may not Dare to see the Kings face. And like David, Sheba, and Joab, not his own House; no city, nor Sanctuary, may shield him from the sword of the Executioner.
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Thinke now how a guiltie Traitour, a Bandido, a proscribed and proclaimed Rebell, how he fleeth from the Citie to the Countrey, from the Townes to the Fields, and from his House to some Cave: if he remaineth, he starveth; if he returneth, he dieth with torment and ignominie. And in that breathing time before Death he Dieth a thousand times, he quaketh at every shadow, as if it were an Officer, and starteth at every Wind, as if it were an Hue and Crie.
Think now how a guilty Traitor, a Bandido, a proscribed and proclaimed Rebel, how he fleeth from the city to the Country, from the Towns to the Fields, and from his House to Some Cave: if he remains, he starves; if he returns, he Dieth with torment and ignominy. And in that breathing time before Death he Dieth a thousand times, he quaketh At every shadow, as if it were an Officer, and starts At every Wind, as if it were an Hue and Cry.
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Thinke I say, on this amazed wretch, and withall thinke on the amazement of every wretched Sinner. No meane Necessitie to make men Pray, God be mercifull to me a Sinner.
Think I say, on this amazed wretch, and withal think on the amazement of every wretched Sinner. No mean Necessity to make men Pray, God be merciful to me a Sinner.
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either infused to our thoughts, or effused by our Words, or diffused in our Deeds. Our Hearts are Hives; if examined, they containe examen, a Swarme of sinfull Cogitations: and withall a Master Bee, a Bosome Sinne, which trumpetteth out, We have no inheritance in the Son of Jesse.
either infused to our thoughts, or effused by our Words, or diffused in our deeds. Our Hearts Are Hives; if examined, they contain examen, a Swarm of sinful Cogitations: and withal a Master be, a Bosom Sin, which trumpetteth out, We have no inheritance in the Son of Jesse.
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And all our Deeds also, which we have done, either like Absolom in the sight of the Sun, or like Sarah behind the Doore: all our actions Publike or Private, are registred, and must be remembred.
And all our deeds also, which we have done, either like Absalom in the sighed of the Sun, or like Sarah behind the Door: all our actions Public or Private, Are registered, and must be remembered.
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All these Sinnes therefore considered, our Thoughts, our Words, our Deeds: it may be concluded, that a Sinner should be like Stentor, hee should Have a Voice; or rather like the Night-Bird, that he should Bee a Voice: that he should Pray, nay Cry, God be mercifull to me a Sinner.
All these Sinnes Therefore considered, our Thoughts, our Words, our deeds: it may be concluded, that a Sinner should be like Stentor, he should Have a Voice; or rather like the Night-Bird, that he should be a Voice: that he should Pray, nay Cry, God be merciful to me a Sinner.
4 Moreover, which is yet more fearefull, all these Sinnes, all these Thoughts, Words, and Deeds, are acted, uttered, and effected against God, an infinite Majestie; which doth inferre an infinite Iniquitie: wee use it as a proverb, Peccatum Minimum, est Maximum, quia in Maximum.
4 Moreover, which is yet more fearful, all these Sinnes, all these Thoughts, Words, and deeds, Are acted, uttered, and effected against God, an infinite Majesty; which does infer an infinite Iniquity: we use it as a proverb, Peccatum Minimum, est Maximum, quia in Maximum.
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The Desires of the Covetous, are as Broad as the World; of the Libidinous as Long as Eternitie; of the Ambitious, as High as Heaven; and of the Malitious, as Deep as Hell. The Heart of an habituated Sinner, is like the Mare Mortuum; though whole Rivers of profits, pleasures, preferments, and passions fall into them, they are not one jot the fuller; but have a NONLATINALPHABET,
The Desires of the Covetous, Are as Broad as the World; of the Libidinous as Long as Eternity; of the Ambitious, as High as Heaven; and of the Malicious, as Deep as Hell. The Heart of an habituated Sinner, is like the Mare Mortuum; though Whole rivers of profits, pleasures, preferments, and passion fallen into them, they Are not one jot the fuller; but have a,
Therefore such infinite sinnes, against so infinite a God, cannot but cause an infinite necessitie, (if it were possible) even to an infinite prayer: Who can now silence the Publicans petition? God be mercifull to me a sinner.
Therefore such infinite Sins, against so infinite a God, cannot but cause an infinite necessity, (if it were possible) even to an infinite prayer: Who can now silence the Publicans petition? God be merciful to me a sinner.
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It is termed a Burthen. A burthen over the head, by holy David; and a burthen over the heart, by Saint Paul: The burthen of Dumah, the burthen of Ammon, the burthen of Moab: indeed every sin, to every sinner, is an heavie burthen.
It is termed a Burden. A burden over the head, by holy David; and a burden over the heart, by Saint Paul: The burden of Dumah, the burden of Ammon, the burden of Moab: indeed every since, to every sinner, is an heavy burden.
Three sorts of waies is sinne said to be a burthen, to three sorts of Persons. It is a burthen to God, to Man, and to God and Man: Sin is a burthen to God, onus displicentiae & indignationis, a burthen of wrath and indignation. To Man it is a burthen, onus reatus & miseriae, a burthen of guilt and condemnation. And unto God and Man, NONLATINALPHABET, to Jesus Christ our sin is an heavie burthen, onus supplicii & satisfactionis, of affliction and satisfaction.
Three sorts of ways is sin said to be a burden, to three sorts of Persons. It is a burden to God, to Man, and to God and Man: since is a burden to God, onus displicentiae & indignationis, a burden of wrath and Indignation. To Man it is a burden, onus Rheatus & miseriae, a burden of guilt and condemnation. And unto God and Man,, to jesus christ our sin is an heavy burden, onus Supplicii & satisfactionis, of affliction and satisfaction.
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Their crying and roaring will tell us that they feele a burthen: and yet, as a Pound weight is to a Talent of Lead; such is the burthen of their Bodies, compared to this burthen of our Soules. Al•• then, what will betide us under such a Load? Certainely, Come unto me all yee that are laden, saith Christ. And let everie Christian goe unto him, in the voice of this Publicane, saying:
Their crying and roaring will tell us that they feel a burden: and yet, as a Pound weight is to a Talon of Led; such is the burden of their Bodies, compared to this burden of our Souls. Al•• then, what will betide us under such a Load? Certainly, Come unto me all ye that Are laden, Says christ. And let every Christian go unto him, in the voice of this Publican, saying:
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The privative, is (Solemè mundo) to lose the sight and light of him, who is a thousand times more illustrious than the Sunne, when the beames thereof are a thousand times multiplyed:
The privative, is (Solemè mundo) to loose the sighed and Light of him, who is a thousand times more illustrious than the Sun, when the beams thereof Are a thousand times multiplied:
Now, if the sight of the Rack (to which Hell is like Nebuchadnezzars Furnace, compared to the stinging of a Gnat ) will constraine Rebels to confesse and repent their Rebellion: certainely the very imagination of those infernall, eternall tortures, will extort a NONLATINALPHABET:
Now, if the sighed of the Rack (to which Hell is like Nebuchadnezar's Furnace, compared to the stinging of a Gnat) will constrain Rebels to confess and Repent their Rebellion: Certainly the very imagination of those infernal, Eternal tortures, will extort a:
though we were Tongue-tied like the sonne of Croesus, or Tongue-lesse like the Easterne Confessours, it will compell us to speake, and in the language of this Publicane, God be mercifull to mee a Sinner.
though we were Tongue-tied like the son of Croesus, or Tongueless like the Eastern Confessors, it will compel us to speak, and in the language of this Publican, God be merciful to me a Sinner.
Since sin doth make us straggling Vagabonds, Traiterous Rebels, in thought, word, and deed, NONLATINALPHABET perpetually fighting and smiting against God Almightie,
Since sin does make us straggling Vagabonds, Traitorous Rebels, in Thought, word, and deed, perpetually fighting and smiting against God Almighty,
What aylest thee, O my Soule, and why art thou So disquieted within me? Nay, What aylest thou, O my Soule, that thou art no More disquieted within mee? Shall Sheba bee in Abel, and shall not the inhabitants thereof bee in a confusion? shall Sin dwell in thee, O my soule, and shall not thy thoughts be confounded? Dost thou not feele these sinnes? O quid miserius est misero non miserante seipsum? What is more miserable than a sinner that is unsensible? Can Aetna lye on thee, nay, fry in thee? Dost thou sinne, and yet feele neither the weight nor heat thereof? Do not the wounds vexe thee as a thing that is raw, which thou hast so oft received from that old Serpent called Satanas, from that Amphisbaena ore trisulco, with a threeforked sting? Art thou not inveighled by, if not intangled with Voluptuousnesse, Covetousnesse, Ambitiousnesse? Doth not thy hand reach after Pleasure? Did not thy heart long after Profit, and thy head looke after Preferment?
What ailest thee, Oh my Soul, and why art thou So disquieted within me? Nay, What ailest thou, Oh my Soul, that thou art no More disquieted within me? Shall Sheba be in Abel, and shall not the inhabitants thereof be in a confusion? shall since dwell in thee, Oh my soul, and shall not thy thoughts be confounded? Dost thou not feel these Sins? O quid Miserable est misero non miserante seipsum? What is more miserable than a sinner that is unsensible? Can Aetna lie on thee, nay, fry in thee? Dost thou sin, and yet feel neither the weight nor heat thereof? Do not the wounds vex thee as a thing that is raw, which thou hast so oft received from that old Serpent called Satanas, from that Amphisbaena over trisulco, with a threeforked sting? Art thou not inveighled by, if not entangled with Voluptuousness, Covetousness, Ambitiousness? Does not thy hand reach After Pleasure? Did not thy heart long After Profit, and thy head look After Preferment?
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Rurple to thy Backe, and for thy Belly, deliciousnesse? Excesse both in food and apparell, both in the quantitie and qualitie thereof? In rayment to rejoice in the excrements of dumb dead creatures:
Rurple to thy Back, and for thy Belly, deliciousness? Excess both in food and apparel, both in the quantity and quality thereof? In raiment to rejoice in the excrements of dumb dead creatures:
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In diet to delight in that which perisheth with the Using, nay with the eating: A true Ad quid Perdi•io h•••? This might have been sold, and given to the poore.
In diet to delight in that which Perishes with the Using, nay with the eating: A true Ad quid Perdi•io h•••? This might have been sold, and given to the poor.
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Thy superfluity might have supplied their necessity: but that thou darest not displease Isis and Osyris, those grand Egyptian (in truth, English ) Idols, thy backe and thy belly. Yet all the carnall Indulgences are but NONLATINALPHABET, the pleasure of sin for a season:
Thy superfluity might have supplied their necessity: but that thou Darest not displease Isis and Osyris, those grand Egyptian (in truth, English) Idols, thy back and thy belly. Yet all the carnal Indulgences Are but, the pleasure of since for a season:
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2 Moreover, hast thou not taken care, not onely what thou shalt put on thy back, & put in thy belly; but also what thou shalt put up for thy Posterity, that thou mightest have much goods, laid up for many yeeres, for thy selfe, and for thy Children? For thy NONLATINALPHABET:
2 Moreover, hast thou not taken care, not only what thou shalt put on thy back, & put in thy belly; but also what thou shalt put up for thy Posterity, that thou Mightest have much goods, laid up for many Years, for thy self, and for thy Children? For thy:
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if God had not put his bridling Grace into thy mouth, by this time thy desires had galloped as farre as Ophir or India: where thou hadst beene Bagging up Gold and Silver, and piling up one Bag upon another, betwixt thee and thy salvation, till thou mad'st the Way to Heaven as narrow as the Eye of a Needle: And verily a Camel laden with Gold, cannot enter at that Port of the new Hierusalem.
if God had not put his bridling Grace into thy Mouth, by this time thy Desires had galloped as Far as Ophir or India: where thou Hadst been Bagging up Gold and Silver, and piling up one Bag upon Another, betwixt thee and thy salvation, till thou Madest the Way to Heaven as narrow as the Eye of a Needle: And verily a Camel laden with Gold, cannot enter At that Port of the new Jerusalem.
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3 Finally, did never the Prince of the Ayre prompt thee to build castles in the Ayre, to climbe after that peremptoriam altitudinem, that perillous promotion, which (not seldome) draweth the ambitious higher, to hurle him downe lower? But if thou hadst been sure to have had such fast footing and hand-grasping, that thou shouldst never have slipped from the Ladder of preferment; yet so much as thou hadst added to thy honours, thou hadst added to thy Stewardship also:
3 Finally, did never the Prince of the Air prompt thee to built Castles in the Air, to climb After that peremptoriam altitudinem, that perilous promotion, which (not seldom) draws the ambitious higher, to hurl him down lower? But if thou Hadst been sure to have had such fast footing and hand-grasping, that thou Shouldst never have slipped from the Ladder of preferment; yet so much as thou Hadst added to thy honours, thou Hadst added to thy Stewardship also:
Et quicquid tihi impensum est, exigetur à te qualiter expensum est, every mite, every minute, every title, every tittle of dignitie must bee accounted for.
Et quicquid tihi impensum est, exigetur à te qualiter expensum est, every mite, every minute, every title, every tittle of dignity must be accounted for.
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Now all these groundlesse, boundlesse, endlesse, fruitlesse, unlawfull, unlimited, sinnefull desires of pleasure, profits, and preferment, whither did they, doe they, would they lead thee O my miserable soule? to be a Cain, Homicida, a killer of a man? to bee an Absalom, parricida, a supplanter of thy father? to be a Baanah, regicida, a rebell against thy King? yea yet more execrable, to be one of those NONLATINALPHABET, to fight against thy God.
Now all these groundless, boundless, endless, fruitless, unlawful, unlimited, sinful Desires of pleasure, profits, and preferment, whither did they, do they, would they led thee Oh my miserable soul? to be a Cain, Homicide, a killer of a man? to be an Absalom, Parricide, a supplanter of thy father? to be a Baanah, regicida, a rebel against thy King? yea yet more execrable, to be one of those, to fight against thy God.
For what is all this, but an aversion from the Creator, and a conversion to the creature? a trampling on the instruction of his precepts, a spurning at the direction of his providence? To resist Jehova my Maker, Jesus Christ my Redeemer, and the Holy Ghost my Paraclete, my Sanctifier, and blessed Comforter? Oh ure, seca in hoc saeculo, ut parcas in futuro:
For what is all this, but an aversion from the Creator, and a conversion to the creature? a trampling on the instruction of his Precepts, a spurning At the direction of his providence? To resist Jehovah my Maker, jesus christ my Redeemer, and the Holy Ghost my Paraclete, my Sanctifier, and blessed Comforter? O ure, seca in hoc saeculo, ut parcas in futuro:
Lord wound, burne my body, so that my soule may not sinne: lay upon me obscurity, infamy, ignominy, poverty, weakenesse, sicknesse, death, any thing but sinne and hell; but sinne the cause of hell, and hell the effect of sinne.
Lord wound, burn my body, so that my soul may not sin: lay upon me obscurity, infamy, ignominy, poverty, weakness, sickness, death, any thing but sin and hell; but sin the cause of hell, and hell the Effect of sin.
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but NONLATINALPHABET, an eternall silence for my eternall demerit, I would begge but one word, to be left to the liberty of mine utterance, which should never be out of my mouth, nor out of his Eares. PECCAVI, I have sinned:
but, an Eternal silence for my Eternal demerit, I would beg but one word, to be left to the liberty of mine utterance, which should never be out of my Mouth, nor out of his Ears. PECCAVI, I have sinned:
Peccavi, I have sinned, Lord I have sinned, and these sheepe what have they done? Peccavi, I have sinned, but Propitius peccatori, God be mercifull to me The sinner.
Peccavi, I have sinned, Lord I have sinned, and these sheep what have they done? Peccavi, I have sinned, but Propitius peccatori, God be merciful to me The sinner.
For (where sinne is growne into a custome ) Mulus mulum scabit, the sinner reacheth a cushion to the divell, and (by a reciprocall courtesie) the divell reacheth a cushion to the sinner.
For (where sin is grown into a custom) Mules mulum scabit, the sinner reaches a cushion to the Devil, and (by a reciprocal courtesy) the Devil reaches a cushion to the sinner.
Your Urinatores, expert Swimmers, being under water, feele not the weight of a full fraighted ship, of a thousand runnes, riding perpendicularly over the very head of them:
Your Urinatores, expert Swimmers, being under water, feel not the weight of a full freighted ship, of a thousand runs, riding perpendicularly over the very head of them:
though it be as bigge as a Carrick, or as one of those vaste Sea-carts at Lepanto: But so soone as they shall begin but to lift up their heads out of the Ocean of their habituall offences,
though it be as big as a Carrick, or as one of those vast Sea-carts At Lepanto: But so soon as they shall begin but to lift up their Heads out of the Ocean of their habitual offences,
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Here I propose My selfe Your looking-glasse. The sight of my frailties may reflect to you your infirmities, either the very same or some very like, shadowed by this example.
Here I propose My self Your Looking glass. The sighed of my frailties may reflect to you your infirmities, either the very same or Some very like, shadowed by this Exampl.
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being not able to speake plainely, nor to goe strongly, yet then I had a tongue to tell a lye for feare of the rod, and an hand to plucke other mens fruit, for the love of my palate. These little sinnes shewed, that being but a little childe, I had too little regard (or knowledge at the least) of our great God, and his holy commandements.
being not able to speak plainly, nor to go strongly, yet then I had a tongue to tell a lie for Fear of the rod, and an hand to pluck other men's fruit, for the love of my palate. These little Sins showed, that being but a little child, I had too little regard (or knowledge At the least) of our great God, and his holy Commandments.
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how often did my sports add feathers to those nimble houres? and afterwards, how faine would I have clipped the wings of those birds, which (God knoweth) were then flowne away too farre from being caught againe?
how often did my sports add Feathers to those nimble hours? and afterwards, how feign would I have clipped the wings of those Birds, which (God Knoweth) were then flown away too Far from being caught again?
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I did not onely want a purse, but (which is worse) an heart also to be sufficiently thankfull to those instruments (now with God) which gave me that blessed education.
I did not only want a purse, but (which is Worse) an heart also to be sufficiently thankful to those Instruments (now with God) which gave me that blessed education.
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Being chosen Fellow in our Colledge, and taking Pupils, I gave them too much libertie, and tooke my selfe too little paines: I was an Heli, when I should have been a Gamaliel; I considered not that University Tutors should bee like the Latine Tutores, Tuitores, Defenders of younglings against barbarismes in their language, and barbarousnesse in their lives: I considered not that the inde fatigable industry of vigilant, diligent Tutors, should make every Colledge both like Athe••, which taught men to know well, and like Lacedaemon, which taught men to doe well.
Being chosen Fellow in our College, and taking Pupils, I gave them too much liberty, and took my self too little pains: I was an Heli, when I should have been a Gamaliel; I considered not that university Tutors should be like the Latin Tutores, Tuitores, Defenders of Younglings against barbarisms in their language, and barbarousness in their lives: I considered not that the inde fatigable industry of vigilant, diligent Tutors, should make every College both like Athe••, which taught men to know well, and like Lacedaemon, which taught men to do well.
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When the University had fitted mee for the Ministry. I entred that Calling with joy and hope, fastning my expectation on the Honos, rather than the Onus; on the honour of the Ministers, rather than the labour in the Ministrie: but since I have found that the best man which breathed since the Apostles, did weepe when hee entred into Orders, as truely sensible of the truly insupportable burden.
When the university had fitted me for the Ministry. I entered that Calling with joy and hope, fastening my expectation on the Honos, rather than the Onus; on the honour of the Ministers, rather than the labour in the Ministry: but since I have found that the best man which breathed since the Apostles, did weep when he entered into Order, as truly sensible of the truly insupportable burden.
A foule fault, perhaps overvalewing the one, and undervaleming the other; but without peradventure forgetting the worke that God will doe, that hee will reward his labourers; and the work which Gods children should doe, If they cannot have meanes according to their mindes,
A foul fault, perhaps overvalewing the one, and undervaleming the other; but without Peradventure forgetting the work that God will do, that he will reward his labourers; and the work which God's children should do, If they cannot have means according to their minds,
and impartiall labours, I felt my selfe whipped on both sides; by the Rapists with scourges, and by others (who professe themselves Professours ) with scorpions: Etiam tu fili!
and impartial labours, I felt my self whipped on both sides; by the Rapists with scourges, and by Others (who profess themselves Professors) with scorpions: Etiam tu fili!
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even Israelites to smite innocent Jeremy with the tongue! I want a tongue to tell you what a swarme of discontents did sting my soule with impatient cogitations. O poore pusillanimity!
even Israelites to smite innocent Jeremiah with the tongue! I want a tongue to tell you what a swarm of discontents did sting my soul with impatient cogitations. O poor pusillanimity!
and farre from the Heroicall patience of those Worthies, who being whipped for speaking in the name of Jesus, departed from the Councell Rejoicing that they were counted worthy to suffer shame for his Name.
and Far from the Heroical patience of those Worthies, who being whipped for speaking in the name of jesus, departed from the Council Rejoicing that they were counted worthy to suffer shame for his Name.
Besides my publike, in my private Calling also, in my poore cottage, in my small Family, what great rivers of omissions have passed unseene by the eye of the poore man that is the Head thereof? At home in defect, nothing so carefull for the soules, as every Mamonist is for the bodies of their servants, of their children especially:
Beside my public, in my private Calling also, in my poor cottage, in my small Family, what great Rivers of omissions have passed unseen by the eye of the poor man that is the Head thereof? At home in defect, nothing so careful for the Souls, as every Mamonist is for the bodies of their Servants, of their children especially:
abroad in excesse, using my friends kindnesse, and Gods creatures too plentifully, when as it may be others of Gods children, more dutifull than my selfe, wanted that surplusage for their extreme necessity.
abroad in excess, using my Friends kindness, and God's creatures too plentifully, when as it may be Others of God's children, more dutiful than my self, wanted that surplusage for their extreme necessity.
Nay my splendid a peccata, my best actions, in my preaching and hearing, my praying and fasting, my giving and forgiving, yea in the composing of this very Sermon, I have beene sensible of my affections, infections, imperfections, yea interfections, that I need a Sursum corda, one to cry continually, Lift up thy heart in thy devotions.
Nay my splendid a Peccata, my best actions, in my preaching and hearing, my praying and fasting, my giving and forgiving, yea in the composing of this very Sermon, I have been sensible of my affections, infections, imperfections, yea interfections, that I need a Sursum Corda, one to cry continually, Lift up thy heart in thy devotions.
My life past I have somewhat spent in reading bookes; if the remnant of my mortality I should employ onely in writing books, I ought to compose them onely of two kindes,
My life past I have somewhat spent in reading books; if the remnant of my mortality I should employ only in writing books, I ought to compose them only of two Kinds,
after the president of that great man of God, onely Confessions and Retractations; onely to repent all my doings, and to recant all my sayings; I meane the infinite infirmities which doe twinne in the very birth of my best endeavours.
After the president of that great man of God, only Confessions and Retractations; only to Repent all my doings, and to recant all my sayings; I mean the infinite infirmities which do twin in the very birth of my best endeavours.
Me me, adsum qui feci, I have sinned, Lord I have sinned, but these people what have they done? What you have done, your selves doe know, and your God doth know;
Me me, adsum qui Feci, I have sinned, Lord I have sinned, but these people what have they done? What you have done, your selves do know, and your God does know;
But for my selfe, O that I had the Heart of this Publican, to pronounce the words of this Publican, Deus propitius esto mihi peccatori, God bee mercifull to Mee a sinner.
But for my self, Oh that I had the Heart of this Publican, to pronounce the words of this Publican, Deus Propitius esto mihi peccatori, God be merciful to Me a sinner.
Yet you will say, but which is the greatest sinne in the catalogue of thy personall transgressions? I say, my first and greatest sinne is my sinne of thought; the second is like unto this, concerning my Calling: and upon these two hang all my offences.
Yet you will say, but which is the greatest sin in the catalogue of thy personal transgressions? I say, my First and greatest sin is my sin of Thought; the second is like unto this, Concerning my Calling: and upon these two hang all my offences.
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God Grace hath prevented mee from doing those notorious sinnes, which make a man a servant to the divell. Howbeit there is another kinde of sinne, which some call Limen Inferni, the very brink of Hell; this is the sinne of thought. Now this sinne of thought I thinke (nay I know) to be My sinne.
God Grace hath prevented me from doing those notorious Sins, which make a man a servant to the Devil. Howbeit there is Another kind of sin, which Some call Limen Inferni, the very brink of Hell; this is the sin of Thought. Now this sin of Thought I think (nay I know) to be My sin.
Whereas every Christian should bee, and many a Christian is, Nun quam minus solus quam quum solus, when they are most solitary, then are they best imployed, in holy invocations, and heavenly contemplations; for my selfe, I finde my private cogitations to bee aut malae, aut otiosae: im• mulae quia otiosae:
Whereas every Christian should be, and many a Christian is, Nun quam minus solus quam Whom solus, when they Are most solitary, then Are they best employed, in holy invocations, and heavenly contemplations; for my self, I find my private cogitations to be Or Malae, Or otiosae: im• mulae quia otiosae:
And like the First Beast in the same Chapter, although I give a Deadly wound to the Head of one of those Beastly Thoughts, yet it will not Die notwithstanding.
And like the First Beast in the same Chapter, although I give a Deadly wound to the Head of one of those Beastly Thoughts, yet it will not Die notwithstanding.
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My Thoughts, like Davus in the Comedie, like Doeg in Souls Familie, and like the Materia Prim• in Philosophie, semper machinantur male fierum, they alwaies make some Mis-rules, and meditate some Mischiefe.
My Thoughts, like Davus in the Comedy, like Doeg in Souls Family, and like the Materia Prim• in Philosophy, semper machinantur male fierum, they always make Some Misrules, and meditate Some Mischief.
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Than Thought can hardly be thought a more Necessitating motive to perpetuate the Prayer of this poore Publicane in my Text, God be mercifull to Me a Sinner.
Than Thought can hardly be Thought a more Necessitating motive to perpetuate the Prayer of this poor Publican in my Text, God be merciful to Me a Sinner.
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But now I shew you that Saul who would Hide himselfe, that Sin which is Higher than all my rest, by the shoulders upward, my Defects in my Calling, the Ministerie, so many in number, so mighty in nature.
But now I show you that Saul who would Hide himself, that since which is Higher than all my rest, by the shoulders upward, my Defects in my Calling, the Ministry, so many in number, so mighty in nature.
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The Ministerie. For the Matter thereof, we are conversant about the Word of God, both audible and visible, both the holy Scriptures, and the heavenly Sacraments. For the Forme, we doe it authoritative, we are Dispencers of them.
The Ministry. For the Matter thereof, we Are conversant about the Word of God, both audible and visible, both the holy Scriptures, and the heavenly Sacraments. For the Form, we do it authoritative, we Are Dispencers of them.
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Our Efficient instrumentall is the Church of God, and the Efficient principall is God Himselfe, who did Thrust me forth to be a labourer in his Harvest, when as some of my most foolish friends,
Our Efficient instrumental is the Church of God, and the Efficient principal is God Himself, who did Thrust me forth to be a labourer in his Harvest, when as Some of my most foolish Friends,
and some of my more foolish fancies, did whisper me in the eare to divert me to some more profitable Vocation. And the end is, NONLATINALPHABET, a Great Reward, yea a greater than that, to save Soules; nay, the greatest of all, to be NONLATINALPHABET, to Doe service unto God, whether it be by being the savour of Life to the children of Obedience, or the savour of Death in those that Perish.
and Some of my more foolish fancies, did whisper me in the ear to divert me to Some more profitable Vocation. And the end is,, a Great Reward, yea a greater than that, to save Souls; nay, the greatest of all, to be, to Do service unto God, whither it be by being the savour of Life to the children of obedience, or the savour of Death in those that Perish.
For the Effect. At these extraordinary times, we hope, when we cast our Bread upon the Waters, and deliver our Sermons amongst a Multitude of People, who are like many Waters, that through Gods extraordinarie grace, there may be one soule hungring and thirsting after Righteousnesse, which will vouchsafe to take one morsell of that we set before them.
For the Effect. At these extraordinary times, we hope, when we cast our Bred upon the Waters, and deliver our Sermons among a Multitude of People, who Are like many Waters, that through God's extraordinary grace, there may be one soul hungering and thirsting After Righteousness, which will vouchsafe to take one morsel of that we Set before them.
If not so, but that in this time of Plentie we bring our Corn into the Market, but find it slighted both by Forreiners and Inhabitants, then NONLATINALPHABET, Poore despised Husbandmen, we will carry it home to feed our owne Families. Nay,
If not so, but that in this time of Plenty we bring our Corn into the Market, but find it slighted both by Foreigners and Inhabitants, then, Poor despised Husbandmen, we will carry it home to feed our own Families. Nay,
if Pride, Idlenesse, and Fulnesse of Bread should reigne under our owne roofes, though a Minister cannot have Curam animarum, yet if he can have but Curam Animae: if through my Foolishnesse of Preaching I have saved but one Soule, but mine Owne Soule: this certainly is a precious Effect of a most pricelesse Vocation.
if Pride, Idleness, and Fullness of Bred should Reign under our own roofs, though a Minister cannot have Curam animarum, yet if he can have but Curam Spirits: if through my Foolishness of Preaching I have saved but one Soul, but mine Own Soul: this Certainly is a precious Effect of a most priceless Vocation.
of Commoditie, not to conceive this Godlinesse to be great gaine: of Content, since God hath said it, he will never Forsake us: or of Courage, God is on our side, we need not care what Man can doe against us.
of Commodity, not to conceive this Godliness to be great gain: of Content, since God hath said it, he will never Forsake us: or of Courage, God is on our side, we need not care what Man can do against us.
That we should but from a corner of our eye cast but a glaunce upon the Riches of the Citie, the Honours of the Court, the Reputation of the Lawyers, Common or Civill, the Esteeme of the Physicians, or the Quiet of the Gentrie. So that we should not commend this while we live,
That we should but from a corner of our eye cast but a glance upon the Riches of the city, the Honours of the Court, the Reputation of the Lawyers, Common or Civil, the Esteem of the Physicians, or the Quiet of the Gentry. So that we should not commend this while we live,
but that we should leave any crannie in our Hearts either for Discontent at home, or for Envie abroad; either for Wishes of Additions to our Temporalls, or for Feare of Opposition to our Ecclesiasticalls: that we should not be NONLATINALPHABET & NONLATINALPHABET, alwayes NONLATINALPHABET, Content, and prompt,
but that we should leave any cranny in our Hearts either for Discontent At home, or for Envy abroad; either for Wishes of Additions to our Temporals, or for fear of Opposition to our Ecclesiasticals: that we should not be &, always, Content, and prompt,
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Thus these three words minister to our notice two strange Extremes. more distant than the Antipodes, or than the Xenith and the Nadir, than the most severed Paris of the Earth, or the two more contrarie Points of Heaven, God, and sinfull Man. And the word remaining (Mercie) is the Communis terminus, is the Knot where these two termes doe meet.
Thus these three words minister to our notice two strange Extremes. more distant than the Antipodes, or than the Xenith and the Nadir, than the most severed paris of the Earth, or the two more contrary Points of Heaven, God, and sinful Man. And the word remaining (Mercy) is the Communis terminus, is the Knot where these two terms do meet.
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Mercy is that miraculous Medium which doth alter the Colour, yea, and the Nature of the Visible Object. Sinfull man in himselfe is Red, red as Skarlet; but God, looking through Mercie, apprehendeth him to be White, white as the Snow in Salmon. God in regard of Sinfull man is a Judge and Revenger; but through Mercie, even sinfull man looketh upon him as upon a Saviour, a Redeemer, yea,
Mercy is that miraculous Medium which does altar the Colour, yea, and the Nature of the Visible Object. Sinful man in himself is Read, read as Scarlet; but God, looking through Mercy, apprehendeth him to be White, white as the Snow in Salmon. God in regard of Sinful man is a Judge and Revenger; but through Mercy, even sinful man looks upon him as upon a Saviour, a Redeemer, yea,
as upon an indulgent Father. This Collyrium cleared the dull sight of this devour Publican. Being himselfe, he did not so much as lift up his eyes to heaven;
as upon an indulgent Father. This Collyrium cleared the dull sighed of this devour Publican. Being himself, he did not so much as lift up his eyes to heaven;
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it is a Purge to Cure Sicknesse, a Cordiall to Strengthen Weaknesse, and an Antidote to Anticipate Relapses. There is a Pardoning, a Preserving, and a Preventing Mercy: a Mercy pardoning our sinnes Past, preserving us against sinne Present, and preventing us from sinne to Come. 1 The first the Woman had taken NONLATINALPHABET in the act of Uncleannesse: I condemne thee not ▪ goe, sin no more.
it is a Purge to Cure Sickness, a Cordial to Strengthen Weakness, and an Antidote to Anticipate Relapses. There is a Pardoning, a Preserving, and a Preventing Mercy: a Mercy pardoning our Sins Past, preserving us against sin Present, and preventing us from sin to Come. 1 The First the Woman had taken in the act of Uncleanness: I condemn thee not ▪ go, sin no more.
Mercie to pardon him for the time past, to preserve him for the time present, and to prevent him for the time to come. This threefold mercy, gave this prayer to the soule of the Publican; and the soule to this prayer of the Publican. Hence hee praied, God be mercifull to me a Sinner.
Mercy to pardon him for the time past, to preserve him for the time present, and to prevent him for the time to come. This threefold mercy, gave this prayer to the soul of the Publican; and the soul to this prayer of the Publican. Hence he prayed, God be merciful to me a Sinner.
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First look back-ward; Remember the mispending of our time, meanes, and callings. 1 Our time was all from God. But to God what time have we returned? the seventh? the seventeenth? yea or the seventieth? What one here dare say, that in his whole life hee hath given but One whole imire yeere unto Gods service? 2 Our meanes. God i• the Fountaine issuing forth those also.
First look backward; remember the misspending of our time, means, and callings. 1 Our time was all from God. But to God what time have we returned? the seventh? the seventeenth? yea or the seventieth? What one Here Dare say, that in his Whole life he hath given but One Whole imire year unto God's service? 2 Our means. God i• the Fountain issuing forth those also.
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how much have we imploied on our selves? How little, how very little have wee set apart for our God? 3 Our Callings. Have we used them as Gods talents? to Gods glory? Have wee not used them as Rakes to draw riches to us? or as Stirrups to raise us to promotion? What then would become of us,
how much have we employed on our selves? How little, how very little have we Set apart for our God? 3 Our Callings. Have we used them as God's Talents? to God's glory? Have we not used them as Rakes to draw riches to us? or as Stirrups to raise us to promotion? What then would become of us,
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in many Warnes, Cloudings, and Eclipses. 2 Our Hope is like an anchor of reed, apt to bee torne up with every triviall temptation. 3 And our Charitie like the Cypresse tree, very tall, but bearing little fruit. Our soules have need of a Cordiall, of a preserving mercy: That God would bee Mercifull to us sinners, by his strengthning Grace, and gracious assistance.
in many Warns, Cloudings, and Eclipses. 2 Our Hope is like an anchor of reed, apt to be torn up with every trivial temptation. 3 And our Charity like the Cypress tree, very tall, but bearing little fruit. Our Souls have need of a Cordial, of a preserving mercy: That God would be Merciful to us Sinners, by his strengthening Grace, and gracious assistance.
And if we can, let us turne our eye from some preventing mercie: which is the mercy of mercies. 1 Full often shall wee, have wee, doe we swell with prosperitie; but that Gods mercy doth send us some moderate adversitie, to prick that windie bladder, and to prevent us from security. 2 As often are wee dejected with adversitie; but then Gods mercie doth raise us with some prosperitie, to prevent as from impatience and blasphemie. 3 Nature maketh us prone to superstition; but Gods mercie hath given us birth in a blessed Land (which is the kingdome of the Gospell,
And if we can, let us turn our eye from Some preventing mercy: which is the mercy of Mercies. 1 Full often shall we, have we, do we swell with Prosperity; but that God's mercy does send us Some moderate adversity, to prick that windy bladder, and to prevent us from security. 2 As often Are we dejected with adversity; but then God's mercy does raise us with Some Prosperity, to prevent as from impatience and blasphemy. 3 Nature makes us prove to Superstition; but God's mercy hath given us birth in a blessed Land (which is the Kingdom of the Gospel,
and hath the Gospell of the kingdome ) to prevent us from Idolatrie. 4 Company allureth us many times, to bestow Gods Day on their Societie; but Gods mercy, in giving us customarie Sabbath Sermons, doth draw us to Church for shame,
and hath the Gospel of the Kingdom) to prevent us from Idolatry. 4 Company Allureth us many times, to bestow God's Day on their Society; but God's mercy, in giving us customary Sabbath Sermons, does draw us to Church for shame,
and preventeth us from that too frequent, and publike profane impietie. 5 Our people are apt enough to act the part of those Boyes of Jericho, to have a bald-head, some scornefull nick-name, for the Prophets of the Lord:
and preventeth us from that too frequent, and public profane impiety. 5 Our people Are apt enough to act the part of those Boys of Jericho, to have a baldhead, Some scornful nickname, for the prophets of the Lord:
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but the mercie of the Lord hath a little prevented them, and a little touched their hearts (as he did the heart of Lidia ) that they doe in some sort esteeme them to be the Horsemen of Israel, and the Chariots of the same.
but the mercy of the Lord hath a little prevented them, and a little touched their hearts (as he did the heart of Lidia) that they do in Some sort esteem them to be the Horsemen of Israel, and the Chariots of the same.
Have we not beene angry too often, too suddenly, too much? And this is a prologue to Murder. But blessed be that mercie, which as often prevented us. Immoderate diet, fantasticall fashions, too loose speeches, if Gods mercie prevented not, who dare say that they might not lead us to uncleannesse? Yee know our desires, cares,
Have we not been angry too often, too suddenly, too much? And this is a prologue to Murder. But blessed be that mercy, which as often prevented us. Immoderate diet, fantastical fashions, too lose Speeches, if God's mercy prevented not, who Dare say that they might not led us to uncleanness? Ye know our Desires, Cares,
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and indeavours to thrive our selves, and to raise our Posterity: if we doe this without covetousnesse, admire Gods preventing mercy, indeed beyond admiration.
and endeavours to thrive our selves, and to raise our Posterity: if we do this without covetousness, admire God's preventing mercy, indeed beyond admiration.
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Corrupt nature hath framed us with broad eares, and wide mouths, with a strange aptnesse to speake of the absent, more than becommeth the innocent. Have we learned the lesson of holy David in any measure? so to take heed to our waies, that we offend not with our tongue? Reverence Gods preventing mercie, as our onely instructor in that singular vertue.
Corrupt nature hath framed us with broad ears, and wide mouths, with a strange aptness to speak of the absent, more than becomes the innocent. Have we learned the Lesson of holy David in any measure? so to take heed to our ways, that we offend not with our tongue? reverence God's preventing mercy, as our only instructor in that singular virtue.
And that our Bosome Aetn•, our continuall concupiscence, if we can NONLATINALPHABET, quench those desires in any degree, that they Flame not forth into actuall Ambition, Covetousnesse, and Voluptuousnesse; the voice of our Praise and Prayer, must ascribe all this to Gods preventing mercie, in the phrase of this Publican: God is, ever hath beene,
And that our Bosom Aetn•, our continual concupiscence, if we can, quench those Desires in any degree, that they Flame not forth into actual Ambition, Covetousness, and Voluptuousness; the voice of our Praise and Prayer, must ascribe all this to God's preventing mercy, in the phrase of this Publican: God is, ever hath been,
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The consideration of Gods mercy in generall, but of his preventing mercie in especiall, may incline our hearts, to treasure up this precious Praier, for our perpetuall practice.
The consideration of God's mercy in general, but of his preventing mercy in especial, may incline our hearts, to treasure up this precious Prayer, for our perpetual practice.
but it were farre better, if with the blessed Virgin, we could Lay it up in our Hearts, NONLATINALPHABET, Written not with ink, but with the Spirit of the living God; not in the tables of stone, but in the fleshly tables of the Heart. That Nulla dies sine linea, that every houre we may utter this Prayer;
but it were Far better, if with the blessed Virgae, we could Lay it up in our Hearts,, Written not with ink, but with the Spirit of the living God; not in the tables of stone, but in the fleshly tables of the Heart. That Nulla dies sine linea, that every hour we may utter this Prayer;
It is Gods mercy, that the substance of this Text, which is writ in this verse, was not written upon all our Houses, as it was upon some of our poore Neighbours: LORD HAVE MERCIE UPON US.
It is God's mercy, that the substance of this Text, which is writ in this verse, was not written upon all our Houses, as it was upon Some of our poor Neighbours: LORD HAVE MERCY UPON US.
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What am I, that I did not fall amongst those eight hundred which died this yeere in my owne poore Parish? and what are you, that you servive those eight and twentie thousands which were buried within the circuit of your famous Citie? That our eight hundreds arose not to eight thousands: and that your eight and twenty thousands did not multiply to eightscore Thousands: and that we were made but Cyphers among those numbers appointed to die:
What am I, that I did not fallen among those eight hundred which died this year in my own poor Parish? and what Are you, that you servive those eight and twentie thousands which were buried within the circuit of your famous city? That our eight hundreds arose not to eight thousands: and that your eight and twenty thousands did not multiply to eightscore Thousands: and that we were made but Ciphers among those numbers appointed to die:
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that the Lord swep us not All away with that besome of his indignation, the Plague: that they were scopae dissolutae, that we escaped, this was Gods mercie, Gods great mercy.
that the Lord swep us not All away with that besom of his Indignation, the Plague: that they were scopae dissolutae, that we escaped, this was God's mercy, God's great mercy.
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but that there dyed no more, this was citra condignum, lesse than wee did deserve, Gods mercy: and that I and you were Titiones ab incendio, Brands snatched out of that fire, that wee dyed not of the plague, this was supra condignum, more than we did deserve, Gods gracious mercie.
but that there died no more, this was citra condignum, less than we did deserve, God's mercy: and that I and you were Titions ab Incendio, Brands snatched out of that fire, that we died not of the plague, this was supra condignum, more than we did deserve, God's gracious mercy.
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Carnall consultations, it may be, may conclude, that so many children died of the plague, this was a cruell affliction: But I say, Deus fecit nihil inaniter, nihil inhumaniter, that these judgements were not without wisdome, they were not without mercies. That Infants were destroyed, carnall men may call it cruelty, but it was crudelitas parcens, in verity very mercy. Although they did not know their right hand from their left, yet God (it may be) did know that they would patrizare, imitate the sinister dealings of their naughty Parents, and therefore to withhold them from a sinfull life by a timely death; this was Gods mercy: and wee who have escaped the plague, if we continue in our sinnes, it is misericordia puniens, to incurre greater judgements, if we be not prevented by Gods mercy.
Carnal Consultations, it may be, may conclude, that so many children died of the plague, this was a cruel affliction: But I say, Deus fecit nihil inaniter, nihil inhumaniter, that these Judgments were not without Wisdom, they were not without Mercies. That Infants were destroyed, carnal men may call it cruelty, but it was crudelitas Grieving, in verity very mercy. Although they did not know their right hand from their left, yet God (it may be) did know that they would Patronize, imitate the sinister dealings of their naughty Parents, and Therefore to withhold them from a sinful life by a timely death; this was God's mercy: and we who have escaped the plague, if we continue in our Sins, it is misericordia puniens, to incur greater Judgments, if we be not prevented by God's mercy.
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But now, if the Lord would be pleased to say a Consummatum est to our Crosse, to say of the plague, It is finished, that our inhabitants might safely and securely return to their houses, follow their trades,
But now, if the Lord would be pleased to say a Consummatum est to our Cross, to say of the plague, It is finished, that our inhabitants might safely and securely return to their houses, follow their trades,
that we might no more be destroyed by the plague, devoured by poverty, afflicted for our friends, affrighted in our mindes, and (which is most miserable) hindered from comming to Church;
that we might no more be destroyed by the plague, devoured by poverty, afflicted for our Friends, affrighted in our minds, and (which is most miserable) hindered from coming to Church;
as the last yeere in the plague, the heart of every good Christian was like Aristotle booke, rasatabula, a Faire folio, wherein the letters of this text were written in text letters, God bee mercifull to mee a sinner:
as the last year in the plague, the heart of every good Christian was like Aristotle book, rasatabula, a Fair folio, wherein the letters of this text were written in text letters, God be merciful to me a sinner:
so this yeere, being freed from the plague, we should be NONLATINALPHABET, all of us should be one heart, to be one booke, that book of Ezekiel, scriptus intus & foris, written within and without, like Psalme 136. every line, For his mercy endureth for ever.
so this year, being freed from the plague, we should be, all of us should be one heart, to be one book, that book of Ezekielem, scriptus intus & Foris, written within and without, like Psalm 136. every line, For his mercy Endureth for ever.
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In hearing, if you have offended either in regard of your attention to the speaking, or of your intension to the practising of Gods word, give mee leave to bee your poore Oratour: God be mercifull to you sinners.
In hearing, if you have offended either in regard of your attention to the speaking, or of your intention to the practising of God's word, give me leave to be your poor Orator: God be merciful to you Sinners.
If in speaking your judgement doth apprehend or reprehend any errours in my discourse, I beseech you to intercede for mee to our great intercessour; that Christs mercy may pardon me what I have done, prevent me what I shall doe, and preserve me in all my doings of this nature.
If in speaking your judgement does apprehend or reprehend any errors in my discourse, I beseech you to intercede for me to our great intercessor; that Christ mercy may pardon me what I have done, prevent me what I shall do, and preserve me in all my doings of this nature.
8 Let us therefore keep the Feast (or the Holy-day) &c. THe subject matter (if you note it) of this my text, here, is an Apostilicall indiction (you shall finde) of a Feast;
8 Let us Therefore keep the Feast (or the Holiday) etc. THe Subject matter (if you note it) of this my text, Here, is an Apostilicall indiction (you shall find) of a Feast;
The indiction wee have in these words, NONLATINALPHABET, Epulemur: that is, as it is in the text and margent of our English Version, Let us keepe the Holy-day, Let us keepe the Feast.
The indiction we have in these words,, Epulemur: that is, as it is in the text and margin of our English Version, Let us keep the Holiday, Let us keep the Feast.
Where I pray take notice by the way, how that this our Easter feast is not like that same heresie of the Acephali, a certaine blinde custome, brought in amongst us no man living can tell by whom:
Where I pray take notice by the Way, how that this our Easter feast is not like that same heresy of the Acephali, a certain blind custom, brought in among us no man living can tell by whom:
neither like those Feriae domesticae amongst the Romans, is it of private institution, of which kinde were those of the Cornelian family, taken up onely by some few:
neither like those Feriae domesticae among the Roman, is it of private Institution, of which kind were those of the Cornelian family, taken up only by Some few:
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and therefore S. Augustine telleth us in a certaine Epistle of his, viz. in his 119. ad Jan. how that by the expresse authoritie of divine Scripture it is, that yeerely about this time we doe keep a feast.
and Therefore S. Augustine Telleth us in a certain Epistle of his, viz. in his 119. and Jan. how that by the express Authority of divine Scripture it is, that yearly about this time we do keep a feast.
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Christus Pascha nostrum immolatus est pro nobis, Christ our Passeover was now sacrificed for us. And all these circumstances being duely weighed by us, have we just cause to keepe a feast now? Yea, I trow;
Christus Pascha nostrum Immolatus est Pro nobis, christ our Passover was now sacrificed for us. And all these Circumstances being duly weighed by us, have we just cause to keep a feast now? Yea, I trow;
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as they of Syracuse in Livie kept the festivals of their Diana, for three whole daies together lewdly addicting themselves unto nought but drunkennesse and all excesse;
as they of Syracuse in Livy kept the festivals of their Diana, for three Whole days together lewdly addicting themselves unto nought but Drunkenness and all excess;
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Would you know how? Why not with leaven then (as you may read in Exod. 12.) non in fermento veteri, not with that old sowre bread, which we usually fed upon whilest we were in Egypt; no, Haud est conveniens Paschati iste panis:
Would you know how? Why not with leaven then (as you may read in Exod 12.) non in Fermento Veteri, not with that old sour bred, which we usually fed upon whilst we were in Egypt; no, Haud est conveniens Paschati iste Paris:
Yea, but if not with leavened, with what bread then is it St. Paul his will that we doe keep the feast? for with some bread or other we must needs keepe it (I am sure) if his meaning in earnest be that we doe keep it at all.
Yea, but if not with leavened, with what bred then is it Saint Paul his will that we do keep the feast? for with Some bred or other we must needs keep it (I am sure) if his meaning in earnest be that we do keep it At all.
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he knew well enough, how that ab esu panis Hebraei totum convivium denotârunt, how that the Hebrew idiome it was under the tearme [ Bread ] to comprehend usually the whole banquet.
he knew well enough, how that ab esum Paris Hebrews totum Convivium denotârunt, how that the Hebrew idiom it was under the term [ Bred ] to comprehend usually the Whole banquet.
Yea, but what then? Shall we untombe the Synagogue (you will say?) Shall we Deum colere per escas? And those very ceremonies, which for so many hundred of yeeres have lien buried,
Yea, but what then? Shall we untomb the Synagogue (you will say?) Shall we God colere per escas? And those very ceremonies, which for so many hundred of Years have lain buried,
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You must know therefore how that by this leavened and unleavened bread here spoken of, Saint Paul meaneth not the leavened or unleavened bread of paste:
You must know Therefore how that by this leavened and unleavened bred Here spoken of, Saint Paul means not the leavened or unleavened bred of past:
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no, himselfe hath taught us how that Gods Kingdome is not Esca & Potus; himselfe hath taught us how that it is not what wee eate that commendeth a man to God:
no, himself hath taught us how that God's Kingdom is not Esca & Potus; himself hath taught us how that it is not what we eat that commends a man to God:
As the Text consisteth of two Verses, so doe the Verses branch themselves into two parts, viz. into Beneficium and Officium, into a doctrine of faith, and a rule of life:
As the Text Consisteth of two Verses, so do the Verses branch themselves into two parts, viz. into Beneficium and Officium, into a Doctrine of faith, and a Rule of life:
In the Beneficium, which I call the doctrine, the Credendum or thing done, there are foure things which doe voluntarily offer themselves in severall to be observed,
In the Beneficium, which I call the Doctrine, the Credendum or thing done, there Are foure things which do voluntarily offer themselves in several to be observed,
and the true meaning whereof (if you will but looke in Exodus, cap. 12. ver. 26.) it is Gods command (you shall find) that every Israelite so punctually should understand,
and the true meaning whereof (if you will but look in Exodus, cap. 12. ver. 26.) it is God's command (you shall find) that every Israelite so punctually should understand,
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and were but of strength once holding his father by the hand to goe from Jerusalem gates unto the Temple, the father of that childe was bound to cause him to goe up that hee might there catechize him in this ceremonie.
and were but of strength once holding his father by the hand to go from Jerusalem gates unto the Temple, the father of that child was bound to cause him to go up that he might there catechise him in this ceremony.
whether wee for our parts in these things will informe our children now or not? How commeth it to passe else (I would faine know) that some amongst us, who are past sucklings (I am sure) yea or weanlings either,
whither we for our parts in these things will inform our children now or not? How comes it to pass Else (I would feign know) that Some among us, who Are past sucklings (I am sure) yea or weanlings either,
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how commeth it to passe (I say) that some amongst us, who are now altogether (I am sure) past children (unlesse you will make such children as the Prophet Isaiah doth, children well nigh an hundred yeeres old) are yet more grossely ignorant in most Christian principles,
how comes it to pass (I say) that Some among us, who Are now altogether (I am sure) passed children (unless you will make such children as the Prophet Isaiah does, children well High an hundred Years old) Are yet more grossly ignorant in most Christian principles,
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than are even the most ignorantly ignorant amongst the Romanists? But of this Obiter, and but by the by onely (as we say) NONLATINALPHABET, to our shame, to the end, that if possible, I might in these things provoke us of the Church of England unto emulation.
than Are even the most ignorantly ignorant among the Romanists? But of this Obiter, and but by the by only (as we say), to our shame, to the end, that if possible, I might in these things provoke us of the Church of England unto emulation.
but sicut perhibent qui hoc sciunt (saith Saint Augustine ) as men skilfull in that language have delivered, Ab eo dicitur quod transitur, it is deduced in Hebrew from the word Pasach, which is as much (you must know) in our native English,
but sicut perhibent qui hoc sciunt (Says Faint Augustine) as men skilful in that language have Delivered, Ab eo dicitur quod transitur, it is deduced in Hebrew from the word Pasach, which is as much (you must know) in our native English,
Now the transitus or passage here alluded unto by Saint Paul, is that which in the 12. chapter of the booke of Exodus wee doe find described to the very full:
Now the transitus or passage Here alluded unto by Saint Paul, is that which in the 12. chapter of the book of Exodus we do find described to the very full:
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unto the first-borne of the captive that was in the dungeon) he yet spared (we reade) Gods owne people, hee in mercy passed over them, God having appointed them to this purpose with the bloud of a certaine Lambe to all-besprinkle both the two side-posts,
unto the firstborn of the captive that was in the dungeon) he yet spared (we read) God's own people, he in mercy passed over them, God having appointed them to this purpose with the blood of a certain Lamb to all-besprinkle both the two side-posts,
The remembrance of this destruction, thus passing over them, were the children of Israel every yeer in most solemne manner to celebrate, both by the killing of a certaine Lambe, selected by them to this purpose,
The remembrance of this destruction, thus passing over them, were the children of Israel every year in most solemn manner to celebrate, both by the killing of a certain Lamb, selected by them to this purpose,
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Thou shalt sacrifice the Passeover at even (saith God, Deut. 16. ver. 6.) Where wilt thou (say the Disciple, Matth. 14.) that wee goe and prepare that thou mayest eate the Passeover? The Passeover!
Thou shalt sacrifice the Passover At even (Says God, Deuteronomy 16. ver. 6.) Where wilt thou (say the Disciple, Matthew 14.) that we go and prepare that thou Mayest eat the Passover? The Passover!
it being no unusuall thing amongst sundry other kinds of sacramentall predication, to speake that of the thing signified, which is true most properly of the signe only,
it being no unusual thing among sundry other Kinds of sacramental predication, to speak that of the thing signified, which is true most properly of the Signen only,
and all this by reason altogether of that spirituall union and conjunction which in every sacrament of either Covenant is betwixt the Relatum (as they call it) and the Correlatum, betwixt the corporall substance and the spirituall, betwixt the outward element, and the inward grace.
and all this by reason altogether of that spiritual Union and conjunction which in every sacrament of either Covenant is betwixt the Relatum (as they call it) and the Correlatum, betwixt the corporal substance and the spiritual, betwixt the outward element, and the inward grace.
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Well, you have seen by this time (I suppose) what a Passeover is, what in it selfe, what in its signe, what in rei veritate, what in significante mysterio; what in the truth of the thing done, what in figure also of that same truth.
Well, you have seen by this time (I suppose) what a Passover is, what in it self, what in its Signen, what in rei veritate, what in significante Mysterio; what in the truth of the thing done, what in figure also of that same truth.
in it's signe it was a sacrifice offered in remembrance of that same passage: in the truth of the thing done, Israels first-borne you see were preserved;
in it's Signen it was a sacrifice offered in remembrance of that same passage: in the truth of the thing done, Israel's firstborn you see were preserved;
Yea, but in the meane while, where is nostrum (you will say?) Where is that same Passeover which I said was Ours? For all this while have we been only in Israel, you know:
Yea, but in the mean while, where is nostrum (you will say?) Where is that same Passover which I said was Ours? For all this while have we been only in Israel, you know:
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and to make it cleare unto you how that, as well as Israel, even we Christians also have a Passeover, a passage over from as great an evill, a passage over to as great a good.
and to make it clear unto you how that, as well as Israel, even we Christians also have a Passover, a passage over from as great an evil, a passage over to as great a good.
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For proofe hereof, I pray tell me what think you (I beseech you) of our soule? Is not that a thing we must needs grant every whit as deere unto us as our first borne? Yea, a thing in truth for whose salvation,
For proof hereof, I pray tell me what think you (I beseech you) of our soul? Is not that a thing we must needs grant every whit as deer unto us as our First born? Yea, a thing in truth for whose salvation,
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for whose safe passage (I meane) from hence to Heaven, there is no man (I thinke) so devoid of reason, that will not give both first borne and all hee hath too.
for whose safe passage (I mean) from hence to Heaven, there is no man (I think) so devoid of reason, that will not give both First born and all he hath too.
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yea and by so much the more too, by how much wee are to feare eternall death, more than temporall? But now when by reason of Adams sinne we were all liable to condemnation, expecting hourely when Gods justice should have ceazed upon our soules, that God in mercy was then pleased not to destroy us with the Egyptians:
yea and by so much the more too, by how much we Are to Fear Eternal death, more than temporal? But now when by reason of Adams sin we were all liable to condemnation, expecting hourly when God's Justice should have ceased upon our Souls, that God in mercy was then pleased not to destroy us with the egyptians:
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but to passe over us, to spare us (as he did his own children some times the Israelites) not suffering the Exterminator to have any power at all upon us;
but to pass over us, to spare us (as he did his own children Some times the Israelites) not suffering the Exterminator to have any power At all upon us;
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that thus it was, what is more plaine (I beseech you) throughout the whole body of the New Testament? Where read wee not (if you have observed it) in many places of our being delivered from wrath? Of our being freed from the Law? Of our being redeemed from the Curse? Of being saved by Grace? And in the fift of St. John the 24. vers. (where wee have both the terminos of this happy passage of ours) reade we not expresly how that each true beleever is already passed from death to life?
that thus it was, what is more plain (I beseech you) throughout the Whole body of the New Testament? Where read we not (if you have observed it) in many places of our being Delivered from wrath? Of our being freed from the Law? Of our being redeemed from the Curse? Of being saved by Grace? And in the fift of Saint John the 24. vers. (where we have both the terminos of this happy passage of ours) read we not expressly how that each true believer is already passed from death to life?
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for the avoiding of this evill, for the working of this deliverance, for the escaping of this danger? Even in this respect too is not their Passeover far inferiour (alas) to ours? even as farre as the earth is inferiour unto the heavens? even as farre as the creature is inferiour to the Creator? Yes:
for the avoiding of this evil, for the working of this deliverance, for the escaping of this danger? Even in this respect too is not their Passover Far inferior (alas) to ours? even as Far as the earth is inferior unto the heavens? even as Far as the creature is inferior to the Creator? Yes:
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for whereas the meanes in theirs was only agnus, as saith Saint Ambrose, irrationabilis naturae; behold in ours it was agnus divinae potentiae: whereas the meanes in theirs was only a lamb that was taken by them out of the fould;
for whereas the means in theirs was only agnus, as Says Saint Ambrose, irrationabilis naturae; behold in ours it was agnus Divinae potentiae: whereas the means in theirs was only a lamb that was taken by them out of the fouled;
behold in ours it was that Lambe that descended for us downe from heaven, even that very Lamb which both S. Peter speakes of and S. John the Baptist points at,
behold in ours it was that Lamb that descended for us down from heaven, even that very Lamb which both S. Peter speaks of and S. John the Baptist points At,
2 And the truth is, if wee well consider with our selves what was to be done for us in our Passeover, what the state we were to passe from, what the state wee were to passe unto, wee must needs grant how that in all reason none could have been our Passeover, save onely Christ alone;
2 And the truth is, if we well Consider with our selves what was to be done for us in our Passover, what the state we were to pass from, what the state we were to pass unto, we must needs grant how that in all reason none could have been our Passover, save only christ alone;
none the meanes of our passage from the state of death to the state of glory, save onely that Lambe, qui tollit peccata mundi, even that Lamb of God, qui in sinu Patris est;
none the means of our passage from the state of death to the state of glory, save only that Lamb, qui Tollit Peccata mundi, even that Lamb of God, qui in sinu Patris est;
that most holy immaculate Lambe Christ. For alas, alas, in the case wee were in, could any other lamb have served the turne, think you? could a lamb out of the stock have beene a sufficient ransome for a mans soule? for that which is of more worth than all the lambs in the whole world are? yea, in truth than the whole World it selfe is,
that most holy immaculate Lamb christ. For alas, alas, in the case we were in, could any other lamb have served the turn, think you? could a lamb out of the stock have been a sufficient ransom for a men soul? for that which is of more worth than all the Lambs in the Whole world Are? yea, in truth than the Whole World it self is,
how much lesse then could a common lamb, trow you, have a considerable recompense, and counterprice, I say not for all the soules in this or that onely particular Kingdome,
how much less then could a Common lamb, trow you, have a considerable recompense, and Counterprice, I say not for all the Souls in this or that only particular Kingdom,
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such a Lambe that we stood in need of, even a Lambe by whose meanes and merit the destroying Angell might bee made passe over, not the soules onely of some few Israelites, in our little Angle only of the Land of Egypt;
such a Lamb that we stood in need of, even a Lamb by whose means and merit the destroying Angel might be made pass over, not the Souls only of Some few Israelites, in our little Angle only of the Land of Egypt;
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Why, and blessed be God (and we have cause to feast for it I think) such a Paschal Lambe it is that we now have, God in mercy having so provided for us, that even his onely Son, you see, should be our Lambe;
Why, and blessed be God (and we have cause to feast for it I think) such a Paschal Lamb it is that we now have, God in mercy having so provided for us, that even his only Son, you see, should be our Lamb;
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in like manner so was ours, even NONLATINALPHABET, (saith Eusebius Caesariensis ) one that was made of a woman (saith St. Paul ) that was true man. Secondly, Secondly, their Lambe was without blemish, wee read;
in like manner so was ours, even, (Says Eusebius Caesariensis) one that was made of a woman (Says Saint Paul) that was true man. Secondly, Secondly, their Lamb was without blemish, we read;
Mr Beza reading it, sacrificatus est, Christ our Passeover is sacrificed, whereas in the Vulgar Latine we finde it, immolatus est, Christ our Passeover is slaine.
Mr Beza reading it, Sacrificed est, christ our Passover is sacrificed, whereas in the vulgar Latin we find it, Immolatus est, christ our Passover is slain.
and therefore consequently never Pascha nostrum, never in all reason our Passeover. This is evident by that difference which hath been observed by the learned, betwixt what is offered, what is sacrificed,
and Therefore consequently never Pascha nostrum, never in all reason our Passover. This is evident by that difference which hath been observed by the learned, betwixt what is offered, what is sacrificed,
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Christ was both, to shew in every respect the truth and veritie of his sacrifice, & oblatus est, & immolatus, Christ our Passeover, I say, was both. In Isai. 53.3. there the Prophet tells us that Christ was offered: in Dan. 9.26. there the Prophet tells us that Christ was slain: again, in Heb. 9.28. there the Apostle tells us that Christ was offered: in Rev. 5.12. there the Apostle tels us that Christ was slaine.
christ was both, to show in every respect the truth and verity of his sacrifice, & Oblatus est, & Immolatus, christ our Passover, I say, was both. In Isaiah 53.3. there the Prophet tells us that christ was offered: in Dan. 9.26. there the Prophet tells us that christ was slave: again, in Hebrew 9.28. there the Apostle tells us that christ was offered: in Rev. 5.12. there the Apostle tells us that christ was slain.
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if we well consider it, that St. Paul saith not in this my Text here, NONLATINALPHABET, Christ our Passeover is offered, or NONLATINALPHABET, Christ our Passover is slain; no,
if we well Consider it, that Saint Paul Says not in this my Text Here,, christ our Passover is offered, or, christ our Passover is slave; no,
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but NONLATINALPHABET, in honour only of our God (which the learned observe to be the maine and only difference between NONLATINALPHABET and NONLATINALPHABET:) NONLATINALPHABET,
but, in honour only of our God (which the learned observe to be the main and only difference between and:),
therefore, NONLATINALPHABET, saith he, Christ our Passeover is sacrificed. Yea but to sacrifice is a Church-worke, you will say, not to be done but by some Priest onely;
Therefore,, Says he, christ our Passover is sacrificed. Yea but to sacrifice is a Church work, you will say, not to be done but by Some Priest only;
neither potentiae obicem opponendo, nor objectum actui subducendo, this is so plaine, as that to doubt thereof is to doubt whether there bee a Sunne or no at noone-day.
neither potentiae obicem opponendo, nor Objectum actui subducendo, this is so plain, as that to doubt thereof is to doubt whither there be a Sun or not At noonday.
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For proofe hereof, in Joh. 10. doth hee not lay downe his life (he tells us) of himselfe? yea, saith he not plainly, that no man taketh it from him whether hee will or no,
For proof hereof, in John 10. does he not lay down his life (he tells us) of himself? yea, Says he not plainly, that no man Takes it from him whither he will or no,
but that freely, voluntarily, of his owne accord hee doth lay it downe of himselfe? Yea. Hence is it that through the eternall Spirit he is said to offer up himselfe.
but that freely, voluntarily, of his own accord he does lay it down of himself? Yea. Hence is it that through the Eternal Spirit he is said to offer up himself.
Neither wonder hereat, as at a thing unlikely, that in one and the same action, the same person, at the same time, should bee both sacrifice anc Priest too;
Neither wonder hereat, as At a thing unlikely, that in one and the same actium, the same person, At the same time, should be both sacrifice Anc Priest too;
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for I will tell you more than this (and it is matter of wonder indeed) when Christ our Passeover was now sacrificed, NONLATINALPHABET saith Epiphanius, NONLATINALPHABET, that he might shew from henceforth how that all other sacrifices were for evermore to be abolished,
for I will tell you more than this (and it is matter of wonder indeed) when christ our Passover was now sacrificed, Says Epiphanius,, that he might show from henceforth how that all other Sacrifices were for evermore to be abolished,
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NONLATINALPHABET. Christ being made all in all things, and all purposely for us, sacrificatus est pro nobis, Christ is sacrificed, saith my Text, for us.
. christ being made all in all things, and all purposely for us, Sacrificed est Pro nobis, christ is sacrificed, Says my Text, for us.
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Christ our Passeover (saith my Text) is sacrificed. The last circumstance that now presenteth it selfe in this first part of my Text to be entreated of, is the finis cui, the person for whose sake it was that Christ was sacrificed;
christ our Passover (Says my Text) is sacrificed. The last circumstance that now presents it self in this First part of my Text to be entreated of, is the finis cui, the person for whose sake it was that christ was sacrificed;
hee that owed not a death, tooke death now upon himselfe, and hee subjected himselfe unto death here, over whom death in truth had not any right at all.
he that owed not a death, took death now upon himself, and he subjected himself unto death Here, over whom death in truth had not any right At all.
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and so had deserved death in himselfe, could hee ever then have been a fit Passeover, to have now been sacrificed (as hee was) for us? No, Si ipse indebitam mortem non susciperet, (saith Gregorie ) nunquam nos à debita morte liberaret:
and so had deserved death in himself, could he ever then have been a fit Passover, to have now been sacrificed (as he was) for us? No, Si ipse indebitam mortem non susciperet, (Says Gregory) Never nos à Debita morte liberaret:
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if Christ (I may say) in any respect had bin sacrificed for himselfe, impossible then had it been that in any respect he should have thus satified (as hee did) for us:
if christ (I may say) in any respect had been sacrificed for himself, impossible then had it been that in any respect he should have thus satified (as he did) for us:
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It was for Us, for us men (saith our Creed) that the Son of God came downe from heaven, that he was incarnate by the holy Ghost of the Virgin Mary, that he was made man:
It was for Us, for us men (Says our Creed) that the Son of God Come down from heaven, that he was incarnate by the holy Ghost of the Virgae Marry, that he was made man:
Yea, but Saint Paul (you will say) was a Jew, and if Christ was sacrificed for Jewes onely, very little (God knowes) will be the benefit that will arise from hence to us. True, he was so indeed, himselfe hath told us,
Yea, but Saint Paul (you will say) was a Jew, and if christ was sacrificed for Jews only, very little (God knows) will be the benefit that will arise from hence to us. True, he was so indeed, himself hath told us,
here is the comfort (I say) that this Epistle of his, whereof this my Text here is a part & portion, is not beati Pauli ad Hebraeos, the Epistle of S. Paul the Apostle unto the Hebrewes;
Here is the Comfort (I say) that this Epistle of his, whereof this my Text Here is a part & portion, is not Beati Pauli and Hebraeos, the Epistle of S. Paul the Apostle unto the Hebrews;
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O the depth of the riches of the wisedome and goodnesse of our God! how unscarchable are his judgements? how his waies past finding out? Could it ever have been beleeved that Christ should have been thus sacrificed (as he was) for us? for us sinners of the Gentiles? for us that were farre off? for us that were without God in the world, that the Son of God should be thus slain for us? Indeed, had it bin for the Jews only that Christ had died here, the wonder questionlesse had not been so great,
Oh the depth of the riches of the Wisdom and Goodness of our God! how unscarchable Are his Judgments? how his ways passed finding out? Could it ever have been believed that christ should have been thus sacrificed (as he was) for us? for us Sinners of the Gentiles? for us that were Far off? for us that were without God in the world, that the Son of God should be thus slave for us? Indeed, had it been for the jews only that christ had died Here, the wonder questionless had not been so great,
and is it not most strange and admirable (in this case we were in) that Christ should be sacrificed yet for us? the innocent for the guilty? the home-borne for strangers? the only Son for enemies? Christ for us? Yet so it was,
and is it not most strange and admirable (in this case we were in) that christ should be sacrificed yet for us? the innocent for the guilty? the homeborn for Strangers? the only Son for enemies? christ for us? Yet so it was,
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For besides that first Passeover there in the first moneth, reade we not also of a second Passeover (if you mark it) in the second moneth? of a Passeover allowed by God to be slaine purposely for those persons, who during the celebration of the first Passeover were in a journey a farre off)? Yes.
For beside that First Passover there in the First Monn, read we not also of a second Passover (if you mark it) in the second Monn? of a Passover allowed by God to be slain purposely for those Persons, who during the celebration of the First Passover were in a journey a Far off)? Yes.
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But now, if you will but suffer S. Paul to unvaile Moses his face, if you will but expound the Law there by the Gospel, Num. 9. ver. 10. by Ephes. 2. ver. 14. you shall then find how that not without a mysterie it is, that the Hebrew of this word far off is observed by the learned for some speciall consideration to have extraordinary prickes over it;
But now, if you will but suffer S. Paul to unveil Moses his face, if you will but expound the Law there by the Gospel, Num. 9. ver. 10. by Ephesians 2. ver. 14. you shall then find how that not without a mystery it is, that the Hebrew of this word Far off is observed by the learned for Some special consideration to have extraordinary pricks over it;
because by that second Passeover there permitted by God to those in a journey farre off, God did prefigure unto us Christ here sacrificed (you see) for us,
Because by that second Passover there permitted by God to those in a journey Far off, God did prefigure unto us christ Here sacrificed (you see) for us,
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and therefore at too high a rate do they value themselves, and the bloud of Christ doe they prize too low, qui dicum aut illud tam parvum esse, ut solos Afros emerit;
and Therefore At too high a rate do they valve themselves, and the blood of christ do they prize too low, qui dicum Or illud tam parvum esse, ut solos Afros emerit;
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who being themselves (God he knowes) but a sorry handfull of men, if they compare themselves with the whole world, doe yet think that this common Passeover of ours should bee slaine incommunicably for none but them alone.
who being themselves (God he knows) but a sorry handful of men, if they compare themselves with the Whole world, do yet think that this Common Passover of ours should be slain incommunicably for none but them alone.
how that he was sacrificed for us, it is in effect (you must know) but the very same with that in Rom. 8. ver. 32. where God delivered up (we reade) his owne Son, pro nobis omnibus, for us all.
how that he was sacrificed for us, it is in Effect (you must know) but the very same with that in Rom. 8. ver. 32. where God Delivered up (we read) his own Son, Pro nobis omnibus, for us all.
except the whole world it selfe, could be worth the bloud-shedding of the Son of God? yet because the Jewish Passeover was never kill'd (if you have observ'd it) but for such onely as were made count of (as in Exodus 12. ver. 4. you may reade,
except the Whole world it self, could be worth the bloodshedding of the Son of God? yet Because the Jewish Passover was never killed (if you have observed it) but for such only as were made count of (as in Exodus 12. ver. 4. you may read,
I meane for them only simpliciter (saith Topporus ) for them onely with effect, whom God having chosen from before all eternity to bee Sons (as we may call them) of the society, shall now eate this Lambe in their severall families, shall apply Christ unto themselves by faith.
I mean for them only simpliciter (Says Topporus) for them only with Effect, whom God having chosen from before all eternity to be Sons (as we may call them) of the society, shall now eat this Lamb in their several families, shall apply christ unto themselves by faith.
That thus it was, what is more plaine (I beseech you) than that in Galat. 3. ver. 27. where reade we not how that the promise of the faith of Jesus, is given to them only that beleeve? Yes:
That thus it was, what is more plain (I beseech you) than that in Galatians 3. ver. 27. where read we not how that the promise of the faith of jesus, is given to them only that believe? Yes:
The truth is, did Saint Paul write here unto an infidell people, not converted, some ground then might profane miscreants have, to hope that Christ was sacrificed here for them:
The truth is, did Saint Paul write Here unto an infidel people, not converted, Some ground then might profane miscreants have, to hope that christ was sacrificed Here for them:
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now, Quo modo invocabunt in quem non crediderunt? how possibly can men invoke him in whom they have not as yet beleeved? Why then for Us beleevers it was that Christ was sacrificed (you see) for Us beleevers, I say, for Us.
now, Quo modo invocabunt in Whom non crediderunt? how possibly can men invoke him in whom they have not as yet believed? Why then for Us believers it was that christ was sacrificed (you see) for Us believers, I say, for Us.
the greatest part of what wee have in re, the least part of what we have in spe. Indeed, wee may here meditate perhaps on some few particulars of what Christ hath gained for us by this his sacrifice,
the greatest part of what we have in re, the least part of what we have in See. Indeed, we may Here meditate perhaps on Some few particulars of what christ hath gained for us by this his sacrifice,
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but the exact knowledge, as well as the full fruition of such benefits, being reserv'd especially for the life to come, beyond the faculty it is of our best Arithmetick to recount the summe of them, to compute them all.
but the exact knowledge, as well as the full fruition of such benefits, being reserved especially for the life to come, beyond the faculty it is of our best Arithmetic to recount the sum of them, to compute them all.
no, if this were all, I would gladly know then in what one particular above the rest, the death of Christ here doth more advantage us than the death might have done of some other man? Doth not S. Paul tell us of himselfe,
no, if this were all, I would gladly know then in what one particular above the rest, the death of christ Here does more advantage us than the death might have done of Some other man? Does not S. Paul tell us of himself,
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but how for the Elect? how for the Church it would be knowne? Mary (as my Lord of Sarum cleeres it in that most excellent exposition of his) non pro illis redimendis, non expiandis;
but how for the Elect? how for the Church it would be known? Mary (as my Lord of Sarum clears it in that most excellent exposition of his) non Pro illis redimendis, non expiandis;
not that he might satisfie for their sinnes, nor (NONLATINALPHABET, St. Paul had not wherewith to pay his owne scores, much lesse then would his stocke hold out to defray the debts of other men) sed pro illis confirmandis & adificandis in doctrina Evangelica, but that by his sufferings he might confirme and stablish them in the truth and certainty of what he had preached;
not that he might satisfy for their Sins, nor (, Saint Paul had not wherewith to pay his own scores, much less then would his stock hold out to defray the debts of other men) said Pro illis confirming & adificandis in Doctrina Evangelical, but that by his sufferings he might confirm and establish them in the truth and certainty of what he had preached;
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and that by this means they being strengthened in the faith and verity of the Gospel, salutem consequantur quae est in Christo, they might obtaine that salvation which is in Christ.
and that by this means they being strengthened in the faith and verity of the Gospel, salutem consequantur Quae est in Christ, they might obtain that salvation which is in christ.
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than what by his miracles (if we doe but well bethinke our selves) he had done formerly (we shall finde) in his life time? and what very well hee might have done for us,
than what by his Miracles (if we do but well bethink our selves) he had done formerly (we shall find) in his life time? and what very well he might have done for us,
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though he had never tasted death at all? Why suppose, I beseech you, that after a long time spent amongst us here in this world, in all pietie, innocency,
though he had never tasted death At all? Why suppose, I beseech you, that After a long time spent among us Here in this world, in all piety, innocency,
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and demonstration of the Spirit, our blessed Saviour at last, like the Prophet Eliah elsewhere, should have beene charioted up into heaven without death,
and demonstration of the Spirit, our blessed Saviour At last, like the Prophet Elijah elsewhere, should have been charioted up into heaven without death,
might not even this alone have been enough, we may think, to have established us in the Gospel? this alone have beene abundantly enough to have confirmed and strengthened us in the truth? Yes, I trow.
might not even this alone have been enough, we may think, to have established us in the Gospel? this alone have been abundantly enough to have confirmed and strengthened us in the truth? Yes, I trow.
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Why then it is cleere, I thinke, how ever some heretickes have broached the contrary, that the good benefit & emolument which doth redound unto us by Christ his sacrifice, must surely in reason bee somewhat else needs, besides our confirmation in what h•e had taught.
Why then it is clear, I think, how ever Some Heretics have broached the contrary, that the good benefit & emolument which does redound unto us by christ his sacrifice, must surely in reason be somewhat Else needs, beside our confirmation in what h•e had taught.
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Why and somewhat else also must it needs be, besides our institution in holinesse, and besides our instruction by his example, in obedience, patience, and brotherly love.
Why and somewhat Else also must it needs be, beside our Institution in holiness, and beside our instruction by his Exampl, in Obedience, patience, and brotherly love.
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Well, but if Christ his passion doth no way benefit us at all, but by way of patterne onely and ensample, what then shall we say of infants? very hard surely must it goe with them needs, little fruit, little profit will there from Christ his death here arise to them:
Well, but if christ his passion does not Way benefit us At all, but by Way of pattern only and ensample, what then shall we say of Infants? very hard surely must it go with them needs, little fruit, little profit will there from christ his death Here arise to them:
for can they conforme themselves unto Christ his death, who have never heard as yet of Christ his life? or can they imitate, may wee thinke, their Saviours vertues, who have never imitated as yet their first parents sinne? In all likelihood, pro qualitate vulneris allata est medicina;
for can they conform themselves unto christ his death, who have never herd as yet of christ his life? or can they imitate, may we think, their Saviors Virtues, who have never imitated as yet their First Parents sin? In all likelihood, Pro qualitate vulneris allata est medicina;
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But now sure I am some way else it was that Adam damnified us by his transgression quàm ex sola ostensione peccati, than only by opening a gap before us unto all lewdnesse,
But now sure I am Some Way Else it was that Adam damnified us by his Transgression quàm ex sola ostension peccati, than only by opening a gap before us unto all Lewdness,
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and therefore questionlesse some way else it was that Christ did benefit us now by his passion quàm ex sola ostensione virtutum, than onely by chalking out a way before us unto all goodnesse.
and Therefore questionless Some Way Else it was that christ did benefit us now by his passion quàm ex sola ostension Virtues, than only by chalking out a Way before us unto all Goodness.
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Whence else is it (I would faine know) that Christ his bloud in holy scripture, is stiled our ransome, our attonement and the propitiation for our sinnes? Is is not to make it plaine unto us,
Whence Else is it (I would feign know) that christ his blood in holy scripture, is styled our ransom, our atonement and the propitiation for our Sins? Is is not to make it plain unto us,
how that Christ his death here was as well expiatorie as exemplarie? and that Christ our Passeover was now slaine (we must know) as well ut daret justitiam, as ut doceret; as well ut infunderet charitatem, as ut ostenderet? pro nobis redimendis, or (as it is in one of our Church her collects if you have observed it) that he might be a sacrifice for sinne, as well as pro nobis instituendis, that he might be an ensample unto us of godly life?
how that christ his death Here was as well expiatory as exemplary? and that christ our Passover was now slain (we must know) as well ut dart justitiam, as ut doceret; as well ut infunderet charitatem, as ut ostenderet? Pro nobis redimendis, or (as it is in one of our Church her Collects if you have observed it) that he might be a sacrifice for sin, as well as Pro nobis instituendis, that he might be an ensample unto us of godly life?
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that he hath farre greater cause (we must think) in all likelihood to bee much more enraged now against mankind for this so horrid, this so inhumane a murther acted upon the person of his only Sonne? For answer hereunto, know thus much, that Christ his death here, we say, was our attonement, not as out of malice and most unjustly it was procured by the Jewes,
that he hath Far greater cause (we must think) in all likelihood to be much more enraged now against mankind for this so horrid, this so inhumane a murder acted upon the person of his only Son? For answer hereunto, know thus much, that christ his death Here, we say, was our atonement, not as out of malice and most unjustly it was procured by the Jews,
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but as most obediently and in meere love it was taken upon him by himselfe, Christ his charitie being of more force, we are sure, to acquire and purchase for us Gods favour,
but as most obediently and in mere love it was taken upon him by himself, christ his charity being of more force, we Are sure, to acquire and purchase for us God's favour,
& enrich heaven, and vanquish principalities, and subdue powers, & pacificantis omnia quae in coelo sunt & quae in terra, and that did gather together in one all things both which are in heaven and which are in earth.
& enrich heaven, and vanquish principalities, and subdue Powers, & pacificantis omnia Quae in coelo sunt & Quae in terra, and that did gather together in one all things both which Are in heaven and which Are in earth.
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for what thinke you, I pray, of that in Virgil? Unum pro multis dabitur caput? Is it not a phrase, I beseech you, of the same force with unum multorum loco dabitur caput? What againe of that in Terence, I will marry thee for him? Is it not as much in every respect as if he had said in other words, I will marrie thee in stead of him? In the 9. to the Rom. St. Paul wisheth, that for his brethren he were cursed:
for what think you, I pray, of that in Virgil? Unum Pro multis dabitur caput? Is it not a phrase, I beseech you, of the same force with Unum multorum loco dabitur caput? What again of that in Terence, I will marry thee for him? Is it not as much in every respect as if he had said in other words, I will marry thee in stead of him? In the 9. to the Rom. Saint Paul wishes, that for his brothers he were cursed:
how commeth it to passe then that by one of the Fathers he is said nostro nomine suscipere supplicia? how, that by an other he is said nostra pro nobis luere debita? yea how commeth it to passe then that he is stiled NONLATINALPHABET, the pledge and hostage for our soules? Doth not all this make plaine unto us what himselfe hath taught us in S. Matthewes Gospel, viz. that he did NONLATINALPHABET;
how comes it to pass then that by one of the Father's he is said nostro nomine suscipere supplicia? how, that by an other he is said nostra Pro nobis luere Debita? yea how comes it to pass then that he is styled, the pledge and hostage for our Souls? Does not all this make plain unto us what himself hath taught us in S. Matthew Gospel, viz. that he did;
stake his soule downe in the roomth of ours, and so by consequent that Christ was sacrificed, we may say very well for us? for us? that is, vice nostrâ, by way of commutation in our stead.
stake his soul down in the roomth of ours, and so by consequent that christ was sacrificed, we may say very well for us? for us? that is, vice nostrâ, by Way of commutation in our stead.
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on the other side he that dieth in our stead, cannot but die also for our good, we may be sure we have even ' the whole army of noble Martyrs bearing witnesse with us unto this truth, who all in their severall orders having died for our good,
on the other side he that Dieth in our stead, cannot but die also for our good, we may be sure we have even ' the Whole army of noble Martyrs bearing witness with us unto this truth, who all in their several order having died for our good,
how precious so ever all their deaths were in the sight of their Creator, yet for all that (saith Leo in his 12. sermon upon the passion) nullius insontis occisio propitiatio fuit mundi:
how precious so ever all their death's were in the sighed of their Creator, yet for all that (Says Leo in his 12. sermon upon the passion) Nullius insontis occisio Propitiation fuit mundi:
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Yea but why Christ thus for us (you will say?) why not we rather for our selves? Cum sis ipse nocens moritur cur victima pro te? since wee men were they that had offended,
Yea but why christ thus for us (you will say?) why not we rather for our selves? Cum sis ipse Nocens moritur cur Victima Pro te? since we men were they that had offended,
why by another also may we not be enlarged? An justitia justi super eum erit (saith Saint Bernard ) & impietas impii non erit super eum? shall the righteousnesse of the righteous be upon him alone;
why by Another also may we not be enlarged? an justitia Justi super Eum erit (Says Faint Bernard) & Impiety Impious non erit super Eum? shall the righteousness of the righteous be upon him alone;
and what? was not Christ (I beseech you) our brother? or is it equall (doe you thinke) that that sonne who beareth the burden of his fathers sin, should yet be debarred from what ever benefit might accrue unto him from his brothers righteousnes? Assure your selves, there is as great an efficacy in Christ his bloud, as in Adams seed;
and what? was not christ (I beseech you) our brother? or is it equal (do you think) that that son who bears the burden of his Father's since, should yet be debarred from what ever benefit might accrue unto him from his Brother's righteousness? Assure your selves, there is as great an efficacy in christ his blood, as in Adams seed;
Indeed, were there betwixt Christ and us no manner relation at all, somewhat improbable then might it seem unto humane reason, that by meanes here of Christ his sacrifice, the wrath of God should bee made to passe from us.
Indeed, were there betwixt christ and us no manner Relation At all, somewhat improbable then might it seem unto humane reason, that by means Here of christ his sacrifice, the wrath of God should be made to pass from us.
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not only our king, but also our pledge:) besides this (I say) what saith the Scripture (I beseech you?) Mary, we are all in Christ (saith S. Paul ) one body:
not only our King, but also our pledge:) beside this (I say) what Says the Scripture (I beseech you?) Marry, we Are all in christ (Says S. Paul) one body:
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why should it seem unreasonable unto us, that in the body mysticall Christ our head should die for us here? especially too, Christ being not only willing (we are sure) thus for our sakes to undergoe death, not onely able by his owne strength powerfully to raise up himselfe againe from death,
why should it seem unreasonable unto us, that in the body mystical christ our head should die for us Here? especially too, christ being not only willing (we Are sure) thus for our sakes to undergo death, not only able by his own strength powerfully to raise up himself again from death,
for Us, for Saint Paul, for Corinthians, for Circumcised, for Uncircumcised, for Hebrewes, for Greekes, Christ is sacrificed (saith my Text) for us. For us,
for Us, for Saint Paul, for Corinthians, for Circumcised, for Uncircumcised, for Hebrews, for Greeks, christ is sacrificed (Says my Text) for us. For us,
from the Beneficium unto the Officium, from the dogmaticall part of my Text unto the practicall, from the doctrine of faith, the Credendum, Christ his bounty to us upon Good-Friday,
from the Beneficium unto the Officium, from the dogmatical part of my Text unto the practical, from the Doctrine of faith, the Credendum, christ his bounty to us upon Good friday,
One thing I am sure of (however Dr. Kellison would beare the world in hand that wee teach the contrary) never the doctrine was it for ought I know, never the dreame (as yet) of any Church Protestant, that because Christ on his part hath done so much for us, we from henceforth therefore need doe nought on ours.
One thing I am sure of (however Dr. Kellison would bear the world in hand that we teach the contrary) never the Doctrine was it for ought I know, never the dream (as yet) of any Church Protestant, that Because christ on his part hath done so much for us, we from henceforth Therefore need do nought on ours.
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doth he now leave it (can we say) unto our selves alone, to make what use we list of this so heavenly a doctrine which he hath delivered? doth he referre it wholly now unto our owne discretions only to passe by this so infinite mercy of God in what sort wee please? No, that hee doth not:
does he now leave it (can we say) unto our selves alone, to make what use we list of this so heavenly a Doctrine which he hath Delivered? does he refer it wholly now unto our own discretions only to pass by this so infinite mercy of God in what sort we please? No, that he does not:
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Our last English version reades it both waies, and not but upon very good grounds too doth it so reade it, it not being unknowne unto us how that both these waies men did solemnize a Passeover of old amongst the Jewes:
Our last English version reads it both ways, and not but upon very good grounds too does it so read it, it not being unknown unto us how that both these ways men did solemnize a Passover of old among the Jews:
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because Christ our Passeover is sacrificed, let us therefore keep an holy-day: because Christ our Passeover is sacrificed, let us therefore also keep a feast.
Because christ our Passover is sacrificed, let us Therefore keep an holiday: Because christ our Passover is sacrificed, let us Therefore also keep a feast.
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as from sin every day, for never upon any day may we rest in that (Christ for us being not therefore slaine now, that we from henceforth might live in sinne) so upon all these and the like solemne holy-daies from all workes also of servile labour, from all worldly workes of what kind soever they be, which without notorious detriment cannot be well forborne.
as from since every day, for never upon any day may we rest in that (christ for us being not Therefore slain now, that we from henceforth might live in sin) so upon all these and the like solemn holidays from all works also of servile labour, from all worldly works of what kind soever they be, which without notorious detriment cannot be well forborn.
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besides this (I say) I pray tell mee, doth not a learned Prelate of ours, in a late elabourate Treatise of his, amongst sundry other Kings lawes to this purpose, produce a law enacted by our owne Alured, that a freeman,
beside this (I say) I pray tell me, does not a learned Prelate of ours, in a late elaborate Treatise of his, among sundry other Kings laws to this purpose, produce a law enacted by our own Alured, that a freeman,
for even Gods owne law it is in Leviticus 23. it is Gods owne law there (I say) that bid adieu we should unto all worldly affaires upon all holy-daies, that upon all holy-dayes (as the very name may prompt us to doe) wee should forbeare to mingle our selves with what belongs to earth.
for even God's own law it is in Leviticus 23. it is God's own law there (I say) that bid adieu we should unto all worldly affairs upon all holidays, that upon all holy-days (as the very name may prompt us to do) we should forbear to mingle our selves with what belongs to earth.
but abroad elsewhere without the Wals, in some extreme parts of the Suburbs; intimating unto us hereby, how that idlenesse is a vice not tolerable in any State,
but abroad elsewhere without the Walls, in Some extreme parts of the Suburbs; intimating unto us hereby, how that idleness is a vice not tolerable in any State,
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But what now? will God suffer, doe you thinke, upon an holy-day, what is not to be endured, we may be sure, upon any day? or is it an idle rest, doe you thinke, that hee alwayes requireth at our hands,
But what now? will God suffer, do you think, upon an holiday, what is not to be endured, we may be sure, upon any day? or is it an idle rest, do you think, that he always requires At our hands,
when upon such daies as these are he interdicteth labour? wherein then, I wonder, would this our rest differ even from the very rest of our jumenta? from our oxe his rest at the stall,
when upon such days as these Are he interdicteth labour? wherein then, I wonder, would this our rest differ even from the very rest of our Jumenta? from our ox his rest At the stall,
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Now what are they? Sure I am, not to madde and gad it up and downe the streets, to sir and smoake it in Tobacco shops, to roare and revell it in Tavernes, (and as it were in contempt of that destroying Angel (whose sword as yet, you fee, is not quite sheathed) to lay purposely aside all honest labour, that we may the more greedily prostitute our selves unto all leud excesse? No, there are both lawes Imperiall, (I am sure) and Ecclesiasticall, strictly restraining men from these exorbitancies;
Now what Are they? Sure I am, not to mad and gad it up and down the streets, to sir and smoke it in Tobacco shops, to roar and revel it in Taverns, (and as it were in contempt of that destroying Angel (whose sword as yet, you fee, is not quite sheathed) to lay purposely aside all honest labour, that we may the more greedily prostitute our selves unto all lewd excess? No, there Are both laws Imperial, (I am sure) and Ecclesiastical, strictly restraining men from these Extravagancies;
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And no marvell truly, for, Haeccine solennes dies decent, saith Tertullran, quae alios dies non decent? or have we no other way, may we thinke, to make an holy-day,
And no marvel truly, for, Haeccine solemnness die decent, Says Tertullran, Quae Alioth dies non decent? or have we no other Way, may we think, to make an holiday,
than by making our selves thereon the more unholy? Indeed, were they Liberalia which we doe now celebrate, were they daies dedicated to the god of Riot,
than by making our selves thereon the more unholy? Indeed, were they Liberalia which we do now celebrate, were they days dedicated to the god of Riot,
But now, besides that he is a sober God whom wee are to worship now (as the Athenians said sometimes of their Minerva ) a God who holds not libertie, I am sure, to be piety,
But now, beside that he is a Sobrium God whom we Are to worship now (as the Athenians said sometime of their Minerva) a God who holds not liberty, I am sure, to be piety,
But NONLATINALPHABET, saith Saint Gregory, NONLATINALPHABET, the word Pascha, saith hee, imports a passing, as of that destroying Angel from over the Israelites,
But, Says Saint Gregory,, the word Pascha, Says he, imports a passing, as of that destroying Angel from over the Israelites,
unto such workes onely and religious exercises, as shall best beseeme (wee know) Gods own chosen Israelites, viz. NONLATINALPHABET, from workes of sinne unto workes of grace, à rebus inferioribus ad superiora, from workes of vanitie unto workes of piety:
unto such works only and religious exercises, as shall best beseem (we know) God's own chosen Israelites, viz., from works of sin unto works of grace, à rebus inferioribus ad superiora, from works of vanity unto works of piety:
and you shall then finde, how that a right holy-day work is either ferire victimas, or ferre dona, you shall then finde how that a true holy-day worke, is either to slay our beasts for sacrifice,
and you shall then find, how that a right holiday work is either ferire victimas, or Far dona, you shall then find how that a true holiday work, is either to slay our beasts for sacrifice,
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Surely not the beasts of our heards (you must understand) no, but the beasts rather in our hearts, our unreasonable affections, our brutish lusts, these especially are the beasts which wee must now downe with:
Surely not the beasts of our heards (you must understand) no, but the beasts rather in our hearts, our unreasonable affections, our brutish Lustiest, these especially Are the beasts which we must now down with:
so generally fostered is he (I see) both in towne and country, there being hardly that family amongst us in the whole kingdome where wee shall not heare him muttering and murmuring at some time or other either against Church or State:) would you that I should name him unto you? Why,
so generally fostered is he (I see) both in town and country, there being hardly that family among us in the Whole Kingdom where we shall not hear him muttering and murmuring At Some time or other either against Church or State:) would you that I should name him unto you? Why,
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The people shall offer thee (saith the Prophet) in the 110. Psalme (speaking of these very times now under the Gospel) oblationes voluntarias, free-will offerings, in die virtutis tuae, in the day of thy power;
The people shall offer thee (Says the Prophet) in the 110. Psalm (speaking of these very times now under the Gospel) oblationes voluntarias, freewill offerings, in die virtue tuae, in the day of thy power;
as are these very daies, when in the like places to this, the selected bands of Christ his Church doe troop together thus, solemnly to commemorate that most stupendious act of Christ his power, in most powerfully raising up himselfe from the dead? In any case then let us not faile to manifest our selves a most willing people unto Christ now upon these daies;
as Are these very days, when in the like places to this, the selected bans of christ his Church do troop together thus, solemnly to commemorate that most stupendious act of christ his power, in most powerfully raising up himself from the dead? In any case then let us not fail to manifest our selves a most willing people unto christ now upon these days;
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And that as by bringing hither unto him that NONLATINALPHABET, that which of all other gifts is indeed the best, the hallowed oblation of a good intention, offered upon the unstained altar of an honest heart (for the sacrifice of God is the heart (saith David ) and what ever gift wee shall bring him without the heart, it will but prove ominous at length & prodigious, as did that heartlesse sacrifice sometimes of King Pyrrhus; ) so because the intentions of the heart are seldome reall (wee may be sure) where they doe not expresse themselves (when time serves) by the outward act;
And that as by bringing hither unto him that, that which of all other Gifts is indeed the best, the hallowed oblation of a good intention, offered upon the unstained altar of an honest heart (for the sacrifice of God is the heart (Says David) and what ever gift we shall bring him without the heart, it will but prove ominous At length & prodigious, as did that heartless sacrifice sometime of King Phyrrhus;) so Because the intentions of the heart Are seldom real (we may be sure) where they do not express themselves (when time serves) by the outward act;
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and unbared heads in Divine Service, doe alledge Gods acceptance onely of the heart:) for this cause therefore (I say) together with the incense of our hearts, let us bring hither the calves also of our lips, lauding and praising Gods name in this great celebrity of ours,
and unbarred Heads in Divine Service, do allege God's acceptance only of the heart:) for this cause Therefore (I say) together with the incense of our hearts, let us bring hither the calves also of our lips, lauding and praising God's name in this great celebrity of ours,
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so for that we can assemble our selves here to magnifie him for his infinite mercies towards us in Christ Jesus, slaine of purpose that hee might be a Paschal sacrifice (you see) for Us, who never had one before,
so for that we can assemble our selves Here to magnify him for his infinite Mercies towards us in christ jesus, slain of purpose that he might be a Paschal sacrifice (you see) for Us, who never had one before,
when to this very purpose (you see) we are to keep the holy-day, that as the word feriae imports, wee might fari, here speake of these things unto God his praise.
when to this very purpose (you see) we Are to keep the holiday, that as the word feriae imports, we might fari, Here speak of these things unto God his praise.
Yea, but what then? Will it serve the turne (will some say) if we doe bring hither unto God our lips only? or may we put God off (may we thinke) with a bare lip-gift alone,
Yea, but what then? Will it serve the turn (will Some say) if we do bring hither unto God our lips only? or may we put God off (may we think) with a bore lip-gift alone,
imparting liberally NONLATINALPHABET, and according every man unto what hath been lent you by God, somewhat Aris Dei, unto the repairing and beautifying (I meane) of decayed Churches, Christ his mansions;
imparting liberally, and according every man unto what hath been lent you by God, somewhat Aris Dei, unto the repairing and beautifying (I mean) of decayed Churches, christ his mansions;
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so for his service too, by whose only power it will be that wee shall hereafter passe from death to glory, there NONLATINALPHABET (that I may speake in Damascens phrase) NONLATINALPHABET, there to keep with Christ an everlasting holy-day, throughout all eternitie in the heavens;
so for his service too, by whose only power it will be that we shall hereafter pass from death to glory, there (that I may speak in Damascens phrase), there to keep with christ an everlasting holiday, throughout all eternity in the heavens;
doth in some sort resemble this Text: from this place are the servants of our Saviour first and principally called Christians. For howsoever as there was in Logicke, although there bee in Theologicke, a continuall contention betwixt the Realls and Nominalls; yet doe I really side with,
does in Some sort resemble this Text: from this place Are the Servants of our Saviour First and principally called Christians. For howsoever as there was in Logic, although there be in Theologicke, a continual contention betwixt the Reals and Nominals; yet do I really side with,
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Our talkative Christians, who are like the Nightingale, Vox & praeterea nihil, nothing but voice, I deeme them and doome them fitter for the cage than the Church, sing they never so melodiously.
Our talkative Christians, who Are like the Nightingale, Vox & praeterea nihil, nothing but voice, I deem them and doom them fitter for the cage than the Church, sing they never so melodiously.
But I hope and pray that we may learne Christ otherwise from this text. This text is Christ his Institution of a Christian, which consisteth in doing the deeds of Christianity. The deeds of Christianity are here described by the Matter and Forme thereof.
But I hope and pray that we may Learn christ otherwise from this text. This text is christ his Institution of a Christian, which Consisteth in doing the Deeds of Christianity. The Deeds of Christianity Are Here described by the Matter and Form thereof.
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The Matter of Christianity is here called 1. literally, Good workes: 2. metaphorically, Light. The Forme of Christianity followeth, in following the metaphor, and that in three particulars:
The Matter of Christianity is Here called 1. literally, Good works: 2. metaphorically, Light. The Form of Christianity follows, in following the metaphor, and that in three particulars:
Good workes must shine, they must be seene, and they must be showne. 1. Good workes being termed light, wee know that light, lucerna is of light esteeme if it be not lighted: my Text saith therefore that good workes must shine: 2. a light that is lighted, and doth shine, yet it may bee kept in a closet, or put under a bushell: the Ubi or proper place of the candle is a candlesticke; it followeth therefore, our good workes must shine before men, that they may see them.
Good works must shine, they must be seen, and they must be shown. 1. Good works being termed Light, we know that Light, Lucerne is of Light esteem if it be not lighted: my Text Says Therefore that good works must shine: 2. a Light that is lighted, and does shine, yet it may be kept in a closet, or put under a bushel: the Ubi or proper place of the candle is a candlestick; it follows Therefore, our good works must shine before men, that they may see them.
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3. Though a candle doe shine before men, and men doe see it, yet if it bee so placed, that a man cannot see to write, or read, or worke that which doth principally concerne him, he is deprived of the principall benefit thereof:
3. Though a candle do shine before men, and men do see it, yet if it be so placed, that a man cannot see to write, or read, or work that which does principally concern him, he is deprived of the principal benefit thereof:
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wherefore the remnant of my Text sheweth that a Christian must apply this Candle of his soule to the eye of his soule, that he may see to doe the grand worke of his soule, to Honour his God;
Wherefore the remnant of my Text shows that a Christian must apply this Candle of his soul to the eye of his soul, that he may see to do the grand work of his soul, to Honour his God;
Thus doth Christ instruct every one to be a Christian, how to doe Bonum, and that benè, thereby to become bonus. Our light must so shine before men, that they may see our good workes,
Thus does christ instruct every one to be a Christian, how to do Bonum, and that benè, thereby to become bonus. Our Light must so shine before men, that they may see our good works,
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Undertaking this heavenly worke of heavenly edification, consider wee first the Materials thereof, NONLATINALPHABET, your good workes. If Christianity bee not NONLATINALPHABET, that Christian is NONLATINALPHABET, an Idlesby in that building:
Undertaking this heavenly work of heavenly edification, Consider we First the Materials thereof,, your good works. If Christianity be not, that Christian is, an Idlesby in that building:
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because meere knowledge is to greater damnation, Luk. 12.47. and meere knowledge is in the damned, in the divell, Luk. 4.10. Omnes Grae cinorunt quid sit honestum, soli Lacedaemonii faciunt quod est honestum:
Because mere knowledge is to greater damnation, Luk. 12.47. and mere knowledge is in the damned, in the Devil, Luk. 4.10. Omnes Grae cinorunt quid sit Honesty, soli Lacedaemonian faciunt quod est Honesty:
a good man like the good tree Psal. 1. doth bring forth his fruit in due season; like the tree of life, Rev. 22. in many seasons: yea like the tree in Alcinous his orchard, in every season. Aarons rod did not onely bloome. Philosophy saith NONLATINALPHABET, felicity is NONLATINALPHABET, operation, not speculation: and the Moralists, that their Art is not NONLATINALPHABET,
a good man like the good tree Psalm 1. does bring forth his fruit in due season; like the tree of life, Rev. 22. in many seasons: yea like the tree in Alcinous his orchard, in every season. Aaron's rod did not only bloom. Philosophy Says, felicity is, operation, not speculation: and the Moralists, that their Art is not,
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but NONLATINALPHABET, not an affection but an action. Nature frameth men with ten fingers to one tongue: but wee invert it, Oraque centum, like Stentor, wee open our mouths wide, when wee should open our hands wide, Deut. 15.11.
but, not an affection but an actium. Nature frameth men with ten fingers to one tongue: but we invert it, Oraque centum, like Stentor, we open our mouths wide, when we should open our hands wide, Deuteronomy 15.11.
But surely they are no excellent servants who will onely weare the Livery; therefore, NONLATINALPHABET Christ saith, Christians must doe the workes of Christianity.
But surely they Are no excellent Servants who will only wear the Livery; Therefore, christ Says, Christians must do the works of Christianity.
Dew attendit tum actum, tum affectum, saith St. Cyprian. Where there are good works in perfection, there must be both a perfect action externall, and perfect affection internall. But quis idoneus ad haec? liveth the man that dareth say he can discharge it? Alas,
Due attendit tum Acts, tum affectum, Says Saint Cyprian. Where there Are good works in perfection, there must be both a perfect actium external, and perfect affection internal. But quis Idoneus ad haec? lives the man that dareth say he can discharge it? Alas,
In the most vigilant Christian, Gregories two wormes will eat out the core and cor of his most hearitie action: superbia aut desidia, either sloath in them,
In the most vigilant Christian, Gregories two worms will eat out the core and cor of his most hearitie actium: superbia Or desidia, either sloth in them,
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or pride of them, will constraine the best Christian to ponder the terminus diminuens, remaining: opera bona Nostra, they are Our good workes, and therefore blemished in their goodnesse.
or pride of them, will constrain the best Christian to ponder the terminus Diminuens, remaining: opera Bona Nostra, they Are Our good works, and Therefore blemished in their Goodness.
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Christ doth, and Christians may call their workes, good workes: for they are wrought out of a good matter, the holy Scriptures, 1 Sam. 15.22. by a good efficient, the holy Spirit, Joh. 15.5.
christ does, and Christians may call their works, good works: for they Are wrought out of a good matter, the holy Scriptures, 1 Sam. 15.22. by a good efficient, the holy Spirit, John 15.5.
If once they be Our workes, Our God doth know it, and hath said it, All our righteousnesse is but as filthy ragges, Isai. 64.6. This is enough to vilifie our best actions, and to humble our best affections, that they are called bona opera Nostra, Our good workes.
If once they be Our works, Our God does know it, and hath said it, All our righteousness is but as filthy rags, Isaiah 64.6. This is enough to vilify our best actions, and to humble our best affections, that they Are called Bona opera Nostra, Our good works.
Passing the dignitie, proceed we to the necessity of our good workes, NONLATINALPHABET, Let your light shine. Christ is Imperative, and Christians are Optative, that they may be Potentiall, and Indicative, manifestly and powerfully to stop the mouths of ignorant malitious people NONLATINALPHABET, by our good workes, and godly conversation, 1 Pet. 2.15. I will not cramme your attention with that Crambe, those common Scriptures for good workes, obvious to our Children and Catechists, to our NONLATINALPHABET and NONLATINALPHABET to our very Novices in Religion:
Passing the dignity, proceed we to the necessity of our good works,, Let your Light shine. christ is Imperative, and Christians Are Optative, that they may be Potential, and Indicative, manifestly and powerfully to stop the mouths of ignorant malicious people, by our good works, and godly Conversation, 1 Pet. 2.15. I will not cram your attention with that Crambe, those Common Scriptures for good works, obvious to our Children and Catechists, to our and to our very novices in Religion:
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and sound Professors, did ever strive to practise that opus sidei, that worke of faith, 1 Thess. 1.3. and to walke in that narrow way to heaven, which is paved with good workes. For my part, I am through, that those who goe not in this via, shall never attaine that patria. Though Bennard saw not A'll, yet hee saw enough in this point, and they are blinde Bayards, who be so bold as to gainsay it.
and found Professors, did ever strive to practise that opus sidei, that work of faith, 1 Thess 1.3. and to walk in that narrow Way to heaven, which is paved with good works. For my part, I am through, that those who go not in this via, shall never attain that patria. Though Bennard saw not A'll, yet he saw enough in this point, and they Are blind Bayards, who be so bold as to gainsay it.
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I am transported with this point, and as it were translated by this point, into a pilgrimage towards heaven: like that of Jacob to Padan Aram, Gen. 28. me thinketh I have a vision of a ladder reaching to heaven, and a NONLATINALPHABET, a multitude of the effects of good workes, as Angels ascending and descending, as messengers to tell us, that we shall climbe the ladder, where God standeth at the top thereof.
I am transported with this point, and as it were translated by this point, into a pilgrimage towards heaven: like that of Jacob to padan Aram, Gen. 28. me Thinketh I have a vision of a ladder reaching to heaven, and a, a multitude of the effects of good works, as Angels ascending and descending, as messengers to tell us, that we shall climb the ladder, where God Stands At the top thereof.
and Charter of our enfranchisment is in Gods Predestination: the NONLATINALPHABET or counterpane thereof, is in our owne Conversation. By doing good workes, we may and must make our election sure, 2 Pet. 1.10. 2 In the fall of Adam, we, all Adamites, fell into Hell.
and Charter of our enfranchisement is in God's Predestination: the or counterpane thereof, is in our own Conversation. By doing good works, we may and must make our election sure, 2 Pet. 1.10. 2 In the fallen of Adam, we, all Adamites, fell into Hell.
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Titiones ab incendio, out of which fire we are snatched by our blessed Redeemer: our good workes are the fruits and signes of that our blessed redemption. For if we be the children of Abraham, we will doe the deeds of Abraham, Joh. 8.39.
Titions ab Incendio, out of which fire we Are snatched by our blessed Redeemer: our good works Are the fruits and Signs of that our blessed redemption. For if we be the children of Abraham, we will do the Deeds of Abraham, John 8.39.
3 As we were Titiones ab incendio, so that wee be not Titiones ad incendium: that wee doe not relapse to our ruine; but that we are assured that we are justified, and shalbe glorified. The evidence of this assurance is given by the Spirit Causativè, by way of operation: but it ariseth also from our workes, effectivè, by way of declaration. If wee keepe Gods Commandements, we dwell in him, and hee in us:
3 As we were Titions ab Incendio, so that we be not Titions ad incendium: that we do not relapse to our ruin; but that we Are assured that we Are justified, and shall glorified. The evidence of this assurance is given by the Spirit Causativè, by Way of operation: but it arises also from our works, effectivè, by Way of declaration. If we keep God's commandments, we dwell in him, and he in us:
and herehy we know that hee abideth in us, 1 Joh. 3.24. 4 That we are elected, redeemed, justified, yea and Glorified NONLATINALPHABET, according to the first fruits, and gracious fore feeling thereof.
and herehy we know that he Abideth in us, 1 John 3.24. 4 That we Are elected, redeemed, justified, yea and Glorified, according to the First fruits, and gracious before feeling thereof.
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Wee must render our regale vectigal: our thankfulnesse must bee our tribute to God, for that wee are made Citizens and Subjects of his Kingdome. And our thanks must be by our deeds, we must gratias agere; gratias dicere is no phrase.
we must render our regale vectigal: our thankfulness must be our tribute to God, for that we Are made Citizens and Subject's of his Kingdom. And our thanks must be by our Deeds, we must gratias agere; gratias dicere is no phrase.
5 True thankfulnesse for our benefits, doth alwaies produce true love to our benefactour. Now this love must not be Gyges, to walke inconspicuous; nor an Adombezech, to have no Fingers; nor like Logick, may it be clutcht-fisted, but like Rhetorike, it must be open handed. Love doth dwell at the signe of the open hand, and the motto is bona opera vestra, Your good workes.
5 True thankfulness for our benefits, does always produce true love to our benefactor. Now this love must not be Gyges, to walk inconspicuous; nor an Adombezech, to have no Fingers; nor like Logic, may it be clutcht-fisted, but like Rhetoric, it must be open handed. Love does dwell At the Signen of the open hand, and the motto is Bona opera Vestra, Your good works.
If we love Christ, we will keepe his commandements, Joh. 14 21. No servant to Love: Love there fore is Obedient; and Obedience is the foundation of my Text. I am Obedient to my Creator, saith every Creature: Tu loquere, ut te videam.
If we love christ, we will keep his Commandments, John 14 21. No servant to Love: Love there before is Obedient; and obedience is the Foundation of my Text. I am Obedient to my Creator, Says every Creature: Tu Speak, ut te videam.
as the Israelites did Moses, All that the Lord hath spoken will wee doe, Exod. 19.8. 7 But our consciences, mille testes, a great cloud of witnesses, complaine to Us, of Us, that wee have not returned those thanks, nor imbraced that love, nor expressed that obedience to our blessed Creator.
as the Israelites did Moses, All that the Lord hath spoken will we do, Exod 19.8. 7 But our Consciences, mille testes, a great cloud of Witnesses, complain to Us, of Us, that we have not returned those thanks, nor embraced that love, nor expressed that Obedience to our blessed Creator.
& 24. that is, the eschewing of evill workes, and the insuing of good workes. We say we repent, how doe we shew it? It is possible, that all our gestures, postures, sighs, prayers, and profession, may be but Domestici testes, partiall false witnesses, or vaine-glorious Pseudo-Martyrs. Deus testis; that we doe truely repent (if wee be not rotten hypocrites) our good workes before God and man will witnesse it.
& 24. that is, the Eschewing of evil works, and the ensuing of good works. We say we Repent, how do we show it? It is possible, that all our gestures, postures, sighs, Prayers, and profession, may be but Domestici testes, partial false Witnesses, or vainglorious Pseudo-martyrs. Deus testis; that we do truly Repent (if we be not rotten Hypocrites) our good works before God and man will witness it.
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For as the bodie without breath is dead, so faith without works is dead also, James 2.26. 9 If our faith faile, it is fit that we should fall to our prayers: Lord increase our faith, Luk. 17.5. Our prayers are heavie, like Moses hand: wee cannot hold them up against braving Amalek, against our bold temptations:
For as the body without breath is dead, so faith without works is dead also, James 2.26. 9 If our faith fail, it is fit that we should fallen to our Prayers: Lord increase our faith, Luk. 17.5. Our Prayers Are heavy, like Moses hand: we cannot hold them up against braving Amalek, against our bold temptations:
our goods workes are Hur and Aaron to support them. Our prayers are Sagittae Salutis, 2 King. 13.17. the arrowes of salvation: goods works, are our Elisha, to teach us to shoote. Good workes are the feathers to those arrowes, which make them flie as high as heaven;
our goods works Are Hur and Aaron to support them. Our Prayers Are Sagittarius Salutis, 2 King. 13.17. the arrows of salvation: goods works, Are our Elisha, to teach us to shoot. Good works Are the Feathers to those arrows, which make them fly as high as heaven;
A voice was heard from Heaven, saying, Thy prayers and thine almes are come up for a memoriall before God, Act. 10.4. 10 Yea good works are not onely helps of prayers, but they are prayers also.
A voice was herd from Heaven, saying, Thy Prayers and thine alms Are come up for a memorial before God, Act. 10.4. 10 Yea good works Are not only helps of Prayers, but they Are Prayers also.
I conceive prayers to bee vocall sacrifices, and sacrifices to bee reall prayers. Now good works are sacrifices: therefore prayers. I dispute not the distinctions,
I conceive Prayers to be vocal Sacrifices, and Sacrifices to be real Prayers. Now good works Are Sacrifices: Therefore Prayers. I dispute not the Distinctions,
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by our pietie for our sacriledge, or by our charitie for our avarice: whether goods works bee sacrificia impetrantia, to beg a blessing upon our King and kingdome, upon our families and persons:
by our piety for our sacrilege, or by our charity for our avarice: whither goods works be Sacrifice impetrantia, to beg a blessing upon our King and Kingdom, upon our families and Persons:
our good workes are sacrifices, true sacrifices, sacrifices wherewith God is pleased, yea well pleased. For S. Paul saith, To do good and to communicate forget not,
our good works Are Sacrifices, true Sacrifices, Sacrifices wherewith God is pleased, yea well pleased. For S. Paul Says, To do good and to communicate forget not,
Indeed this property of purging sinnes, properly, by way of redemption, is peculiar to the prerogative of Christ: the blood of Jesus Christ doth cleanse us from all our sins, saith S. Joh. 1. Joh. 1.7. but instrumentally, and by way of mortification, and repressing our concupiscence:
Indeed this property of purging Sins, properly, by Way of redemption, is peculiar to the prerogative of christ: the blood of jesus christ does cleanse us from all our Sins, Says S. John 1. John 1.7. but instrumentally, and by Way of mortification, and repressing our concupiscence:
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as it is mentioned by S. Paul to Col. 3.5. we may ascribe this good worke to good workes. By mercy and truth iniquitie is purged, Pro. 16.6. I will therefore presume to the best man under this roofe, under heaven, to come neer and say, Father, goe to Jordan, wash and be cleane.
as it is mentioned by S. Paul to Col. 3.5. we may ascribe this good work to good works. By mercy and truth iniquity is purged, Pro 16.6. I will Therefore presume to the best man under this roof, under heaven, to come near and say, Father, go to Jordan, wash and be clean.
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12 We are Gods servants; do our fraile appetites invite us be hirelings? will mercinarie motives make us to be good? to do good? our good works shall produce a good reward, a double reward, yea a treble, temporall, spirituall and eternall, 1 Tim. 4.8. Doe not censure, nor suspect this doctrine for Popish and implying merites: no, out of my judgement, not affection, I abhorre all Popery, and of all Popery I abhorre this Heresie, that proud presumptuous point of Merits. But that good workes shall have their remard ▪ it is Saint Pauls doctrine, Hebr. 11.6. and wee have Saint Pauls distinction to cleere it from Popery, Rom. 4.4. our reward shall be of Grace, not of Debt, NONLATINALPHABET, saith S. Basil: and S. Ambrose seemeth to speake the same sentence in Latine, Donum liberalitatis, non stipendium virtutis;
12 We Are God's Servants; do our frail appetites invite us be hirelings? will mercenary motives make us to be good? to do good? our good works shall produce a good reward, a double reward, yea a triple, temporal, spiritual and Eternal, 1 Tim. 4.8. Do not censure, nor suspect this Doctrine for Popish and implying merits: no, out of my judgement, not affection, I abhor all Popery, and of all Popery I abhor this Heresy, that proud presumptuous point of Merits. But that good works shall have their remard ▪ it is Saint Paul's Doctrine, Hebrew 11.6. and we have Saint Paul's distinction to clear it from Popery, Rom. 4.4. our reward shall be of Grace, not of Debt,, Says S. Basil: and S. Ambrose seems to speak the same sentence in Latin, Donum liberalitatis, non stipendium virtue;
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a reward proceeding from the benignity of the rewarder, not from the dignity of the rewarded: hee can be no way meritorious. I have heard that power belongeth unto God,
a reward proceeding from the benignity of the rewarder, not from the dignity of the rewarded: he can be no Way meritorious. I have herd that power belongeth unto God,
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and that thou, Lord, art mercifull: for thou rewardest every man according to his worke, Psal. 62.12. 13 Moreover, the good workes of good Christians, shall have a reward according to the proportion of their goodnesse. He which soweth sparingly, shall reap sparingly:
and that thou, Lord, art merciful: for thou rewardest every man according to his work, Psalm 62.12. 13 Moreover, the good works of good Christians, shall have a reward according to the proportion of their Goodness. He which Soweth sparingly, shall reap sparingly:
but they that turne many to righteousnesse, as the starres for ever and ever, Dan. 12.3. The patient Innocents which start not, and shrinke not at the groundlesse and endlesse barking of black-mouth'd slaunderers; They are blessed, and commanded joyfully to expect the augmentation of their blessings. NONLATINALPHABET, a reward, even a great reward in the Kingdome of Heaven, Math. 5.11.12. 14 These many points are so many stems, springing from one stalke, NONLATINALPHABET:
but they that turn many to righteousness, as the Stars for ever and ever, Dan. 12.3. The patient Innocents which start not, and shrink not At the groundless and endless barking of black-mouthed slanderers; They Are blessed, and commanded joyfully to expect the augmentation of their blessings., a reward, even a great reward in the Kingdom of Heaven, Math. 5.11.12. 14 These many points Are so many stems, springing from one stalk,:
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to edifie them, and to glorifie him, both in the Text. To draw men to Christ is Gods rovall Prerogative, John 6.44. therefore to communicate this to Us, must be a rare priviledge for such mortall miserable creatures.
to edify them, and to Glorify him, both in the Text. To draw men to christ is God's rovall Prerogative, John 6.44. Therefore to communicate this to Us, must be a rare privilege for such Mortal miserable creatures.
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But exempla trahunt mores, exemplary good workes are an adamant, very attractive, and they are (not iron) of a heavie disposition, who will not follow them.
But exempla trahunt mores, exemplary good works Are an adamant, very Attractive, and they Are (not iron) of a heavy disposition, who will not follow them.
Good workes doe NONLATINALPHABET, draw men, NONLATINALPHABET, they make nolentem volentem, such as are backward to religion, to become forward in religion:
Good works do, draw men,, they make nolentem volentem, such as Are backward to Religion, to become forward in Religion:
15 These many fore-named motives to, and effects of good workes, are as so many starres, which impart light to us, and exercise their influence on us, to make our soules vegetative, to grow from grace to grace, to be fertile and fruitfull in good workes. Or like those starres, the septem Triones, they are brave directions to us towards our haven, our heaven: and happy are those holy Christians, who can steere thither through an ocean of good actions.
15 These many forenamed motives to, and effects of good works, Are as so many Stars, which impart Light to us, and exercise their influence on us, to make our Souls vegetative, to grow from grace to grace, to be fertile and fruitful in good works. Or like those Stars, the September Triones, they Are brave directions to us towards our Haven, our heaven: and happy Are those holy Christians, who can steer thither through an Ocean of good actions.
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And this last, our exemplary piety, and charity to edifie our brethren, like the starre of the Epiphanie, it doth as it were stand over the house, and directly direct us to this command of Christ, as that starre did those Magi to the person of Christ. Or sicut inter stellas Luna minores, like the Moone, it shineth brightly, that we may see the way to heaven, in this night of our ignorance, and imperfect understanding.
And this last, our exemplary piety, and charity to edify our brothers, like the star of the Epiphany, it does as it were stand over the house, and directly Direct us to this command of christ, as that star did those Magi to the person of christ. Or sicut inter stellas Luna minores, like the Moon, it shines brightly, that we may see the Way to heaven, in this night of our ignorance, and imperfect understanding.
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like the Sunne, it doth obscure all these in a glorious lustre. It doth impart light and life to all who are called Christians, to walke worthy of their Vocations, since by our good workes wee shall glorifie our good God, that we shall doe good workes in the sight of the Devill, Job 1.8. and in despight of divellish men, NONLATINALPHABET, as Theophylact speaketh, that our very enemies shall approve us with their hearts, though they reprove us with their tongues. Had I the tongues of men and Angels, I could say no more to urge the necessity of good workes, than what is here said in this Text, in this part of my Text:
like the Sun, it does Obscure all these in a glorious lustre. It does impart Light and life to all who Are called Christians, to walk worthy of their Vocations, since by our good works we shall Glorify our good God, that we shall do good works in the sighed of the devil, Job 1.8. and in despite of devilish men,, as Theophylact speaks, that our very enemies shall approve us with their hearts, though they reprove us with their tongues. Had I the tongues of men and Angels, I could say no more to urge the necessity of good works, than what is Here said in this Text, in this part of my Text:
I will shut up this Sermon, drawing this one Doctrine into a double usefull Application: first, by way of apologie, for our Religion, secondly, by way of Antilogie, against our Religion.
I will shut up this Sermon, drawing this one Doctrine into a double useful Application: First, by Way of apology, for our Religion, secondly, by Way of Antilogy, against our Religion.
In the one, I will professe the Doctrine of our Church to be admirable; in the other, I will confesse the practice of our professors not to be answerable.
In the one, I will profess the Doctrine of our Church to be admirable; in the other, I will confess the practice of our professors not to be answerable.
1 Have I here any Auditors, who are Papists, or Popishly affected? If prejudice and partiality have not stopped both the eares of such persons, I crave but one corner to receive the true report of their false reports and forged calumnies, wherewith they charge our Church Reformed.
1 Have I Here any Auditors, who Are Papists, or Popishly affected? If prejudice and partiality have not stopped both the ears of such Persons, I crave but one corner to receive the true report of their false reports and forged calumnies, wherewith they charge our Church Reformed.
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The Protestants doe neglect good workes, because they doe not hold them necessary to Salvation, saith the Jesuit who did occasion that rare Treatise termed, The way to the Church, sect.
The Protestants do neglect good works, Because they do not hold them necessary to Salvation, Says the Jesuit who did occasion that rare Treatise termed, The Way to the Church, sect.
& neque Mandatorum observationem, neque Poenitentiam esse necessariam praedicant: the Protestants preach (saith the Jesuite, Apolog. 5.10. nu. 11.) that it is no matter how men live, promising glory by faith alone, accounting both the keeping of the Cōmandements & Repentance Unnecessary. Legem ad Salutem nequaquam esse necessariam, impiè dicere non sunt veriti, their Trent Catechisme saith, pag. 339. we are not affraid to say impiously, That the Law of God is not necessary to Salvation.
& neque Mandatorum observationem, neque Poenitentiam esse Necessariam Predicant: the Protestants preach (Says the Jesuit, Apology 5.10. nu. 11.) that it is no matter how men live, promising glory by faith alone, accounting both the keeping of the commandments & Repentance Unnecessary. Legem ad Salutem Nequaquam esse Necessariam, impiè dicere non sunt veriti, their Trent Catechism Says, page. 339. we Are not afraid to say impiously, That the Law of God is not necessary to Salvation.
The same smoake ariseth from a cloud of like witnesses, Campian, Dowly, Malvenda, Ferus, Stella, &c. against which loud lewd Lie, we appeale to our God, to our Consciences, to our Bookes, to our Sermons, to this Sermon, to our Hearers, to our very Children in their Catechismes, who were never taught one syllable of such a damnable doctrine.
The same smoke arises from a cloud of like Witnesses, Campian, Dowly, Malvenda, Ferus, Stella, etc. against which loud lewd Lie, we appeal to our God, to our Consciences, to our Books, to our Sermons, to this Sermon, to our Hearers, to our very Children in their Catechisms, who were never taught one syllable of such a damnable Doctrine.
4. The Protestants (saith he) doe plainly teach, that good workes are necessary to Salvation, not in the act of Justification, but in the worke of Sanctification, without which there can be no Salvation.
4. The Protestants (Says he) do plainly teach, that good works Are necessary to Salvation, not in the act of Justification, but in the work of Sanctification, without which there can be no Salvation.
Indeed we doe not, indeed we dare not avouch with that Jesuite of Rome, that at the last day wee expect Justum Judicem, a Just Judge, not misericordem Patrem, not a mercifull Father. Nor with those Priests of Rhemes, that Heaven is the value, worth, and price of our workes. For my part I professe, I can swallow no Pills, be they never so artificially gilded. No Merits will downe with mee,
Indeed we do not, indeed we Dare not avouch with that Jesuit of Room, that At the last day we expect Justum Judicem, a Just Judge, not misericordem Patrem, not a merciful Father. Nor with those Priests of Rheims, that Heaven is the valve, worth, and price of our works. For my part I profess, I can swallow no Pills, be they never so artificially gilded. No Merits will down with me,
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Againe, if we make it plaine, that they charge us with these palpable, grosse, shamefull and shamelesse lyes, onely to strengthen their desperate resolution in this damnable point of Merits; mee thinketh an ingenuous Papist should almost be perswaded to turne Protestant: only S. Paul hath told us, and fore-told of them;
Again, if we make it plain, that they charge us with these palpable, gross, shameful and shameless lies, only to strengthen their desperate resolution in this damnable point of Merits; me Thinketh an ingenuous Papist should almost be persuaded to turn Protestant: only S. Paul hath told us, and foretold of them;
and therefore God hath sent on them strong delusion, that they might beleeve a lye, 2. Thes. 2.10, 11. Concerning the remnant, a long Preface would bee requisite to mediate for that short conclusion. For my Mistresse Experience hath taught mee (her wise Scholar ) that it is more offensive for a Preacher to reprove sinne, than for an Hearer to commit it. I hope therefore and pray, that in this Congregation there bee none of Malchas his kinsmen, who have lost their right eares; nor none of Theophrastus his Scholars, who used none but their left hands, that whatsoever I reach them with a right hand, yea and heart too, they receive it with a sinister interpretation. Beloved, I begge an intelligent and charitable attention.
and Therefore God hath sent on them strong delusion, that they might believe a lie, 2. Thebes 2.10, 11. Concerning the remnant, a long Preface would be requisite to mediate for that short conclusion. For my Mistress Experience hath taught me (her wise Scholar) that it is more offensive for a Preacher to reprove sin, than for an Hearer to commit it. I hope Therefore and pray, that in this Congregation there be none of Malchus his kinsmen, who have lost their right ears; nor none of Theophrastus his Scholars, who used none but their left hands, that whatsoever I reach them with a right hand, yea and heart too, they receive it with a sinister Interpretation. beloved, I beg an intelligent and charitable attention.
The base flattering of great ones, and that more than most basest flattery of the base ones, the multitude, to the fomenting of faction, schisme, and disobedience.
The base flattering of great ones, and that more than most Basest flattery of the base ones, the multitude, to the fomenting of faction, Schism, and disobedience.
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2 The slow foot to the house of God, the stiffe knee to the worship of God, the shut hand to the members of God, the evill eye against the ministers of God, and (as it is feared) the schismaticall heart in the Church of God. Are these the good workes of your Laity?
2 The slow foot to the house of God, the stiff knee to the worship of God, the shut hand to the members of God, the evil eye against the Ministers of God, and (as it is feared) the Schismatical heart in the Church of God. are these the good works of your Laity?
3 The hyperexcessive prodigality upon hawkes, horses, hounds, drinking, dancing and dicing, and that incredible parsimonie towards the poore, the country, Church, nay their God. Are these the good workes of the Countrey?
3 The hyperexcessive prodigality upon hawks, Horses, hounds, drinking, dancing and dicing, and that incredible parsimony towards the poor, the country, Church, nay their God. are these the good works of the Country?
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4 The lying in shops, swearing in markets, equivocating in selling, ingratitude, nay persidiousnesse in borrowing, usury, nay extortion in lending; and that avarice is become an ubiquitary Inmate in this famous metropolis. Are these the good workes of this City?
4 The lying in shops, swearing in Markets, equivocating in selling, ingratitude, nay perfidiousness in borrowing, Usury, nay extortion in lending; and that avarice is become an ubiquitary Inmate in this famous Metropolis. are these the good works of this city?
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5 The incouraging and instructing of malitious quarrelsome Clients, the protecting and priviledging of debtors and malefactors; their antipathy to the Church-government, because of the Churches anti jurisdiction, and the spinning out of Law-Suits with long and costly proceedings, oft times to the undoing of Plaintife and Defendant too.
5 The encouraging and instructing of malicious quarrelsome Clients, the protecting and privileging of debtors and malefactors; their antipathy to the Church-government, Because of the Churches anti jurisdiction, and the spinning out of Law-Suits with long and costly proceedings, oft times to the undoing of Plaintiff and Defendant too.
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That Hee doth torment the Taylour, Shee the Sempster, both the Divell with inventing fashions: that both spend more time in cutting, curling, powdring, and plaiting their haire, than they doe in praying either in publike or in private; and that they make themselves monsters by their mishapen attire: I can hardly contrive these good works within the compasse of my text, and of the holy Scriptures.
That He does torment the Taylor, She the Sempster, both the devil with inventing fashions: that both spend more time in cutting, curling, powdering, and plaiting their hair, than they do in praying either in public or in private; and that they make themselves monsters by their Misshapen attire: I can hardly contrive these good works within the compass of my text, and of the holy Scriptures.
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That Noli me tangere, and Noli me nominare too; I dare not name it. But Christ doth name it, and curse it too, Luk. 11.17. That worke will bring this land to a speedy confusion, if God doth not shield it by his mercifull protection, and miraculous prevention.
That Noli me tangere, and Noli me nominare too; I Dare not name it. But christ does name it, and curse it too, Luk. 11.17. That work will bring this land to a speedy confusion, if God does not shield it by his merciful protection, and miraculous prevention.
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that worke — which heretofore hath beene hated of the Heathen, now practised, patronised, yea purchased by Christians, by Protestants: Sacriledge and Church-robbing. What? be a thiefe to my God? Master is it I? every one will apologize for himselfe in the phrase of that innocent Apostle. I would to God there were no coine in my cottage, no bread in my cupboard, no bookes in my Study, no breath in my body, conditionally there were no sacrilegious Church-robbers in this Kingdome.
that work — which heretofore hath been hated of the Heathen, now practised, patronised, yea purchased by Christians, by Protestants: Sacrilege and Church robbing. What? be a thief to my God? Master is it I? every one will apologise for himself in the phrase of that innocent Apostle. I would to God there were no coin in my cottage, no bred in my cupboard, no books in my Study, no breath in my body, conditionally there were not sacrilegious Church-robbers in this Kingdom.
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This goodly, but drouping Edifice, if it should drop downe; and bury us, either talking in the Church, or praying in the Quire, we should be no Martyrs, who esteem NONLATINALPHABET, all cost lost, which might be bestowed on so religious a reparation; nay, so necessary a prevention.
This goodly, but drooping Edifice, if it should drop down; and bury us, either talking in the Church, or praying in the Choir, we should be no Martyrs, who esteem, all cost lost, which might be bestowed on so religious a reparation; nay, so necessary a prevention.
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That so many persons in too many Parishes are in want of spirituall bread under their temporall Tith-takers: wee need not glory in our merits, that wee suspend our assistance from those silly soules. The people may perish where prophecy faileth.
That so many Persons in too many Parishes Are in want of spiritual bred under their temporal Tith-takers: we need not glory in our merits, that we suspend our assistance from those silly Souls. The people may perish where prophecy Faileth.
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Beloved, there is a positive, and there is a privative sacriledge. Cain was profane, though peradventure seventy times short of Lamech in profanenesse. To withdraw what the Church hath, and to withhold what the Church doth need: the later is sacriledge as well, though not as much as the former.
beloved, there is a positive, and there is a privative sacrilege. Cain was profane, though Peradventure seventy times short of Lamech in profaneness. To withdraw what the Church hath, and to withhold what the Church does need: the later is sacrilege as well, though not as much as the former.
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That every man should lay by him in store as God hath prospered him, till that his private charity might find opportunity, and (if God hath such a blessing in store for us) be enabled by publike authority, to concurre in the buying in of Impropriations.
That every man should lay by him in store as God hath prospered him, till that his private charity might find opportunity, and (if God hath such a blessing in store for us) be enabled by public Authority, to concur in the buying in of Impropriations.
Yea, for this present my meditations apprehend such a good worke to be our best Orator, to begge a blessing upon our kingdome; upon the Epitome thereof, the Honourable high Court of Parliament;
Yea, for this present my meditations apprehend such a good work to be our best Orator, to beg a blessing upon our Kingdom; upon the Epitome thereof, the Honourable high Court of Parliament;
As therefore we love our King, as we love our Kingdome, as we love our Church, as we love our Soules: so in this point, Let our light so shine before men, that they may see our good workes,
As Therefore we love our King, as we love our Kingdom, as we love our Church, as we love our Souls: so in this point, Let our Light so shine before men, that they may see our good works,
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