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the worlde can no more abide it, then beasts can the elementary fire, the rebukes of many haue fallen vpon it, the diuell weaues cunning lyes to bring downe the honour of it.
the world can no more abide it, then beasts can the elementary fire, the rebukes of many have fallen upon it, the Devil weaves cunning lies to bring down the honour of it.
and challenge it from the false imputations of such as hate it without a cause. 4 Zeale hath in this our earthly molde, litle fuell, much quench-cole; is hardly fired, soon cooled.
and challenge it from the false imputations of such as hate it without a cause. 4 Zeal hath in this our earthly mould, little fuel, much quench-cole; is hardly fired, soon cooled.
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And to speake truth, I haue oft wondred why poore Zeale, a vertue so high in Gods books, could neuer be so much beholding to mens writings as to obtaine a iust treatise, which hath been the lot of many particular vertues of inferiour worth;
And to speak truth, I have oft wondered why poor Zeal, a virtue so high in God's books, could never be so much beholding to men's writings as to obtain a just treatise, which hath been the lot of many particular Virtues of inferior worth;
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or any single affection (as the Schools rather confined thē defined zeal) neither yet any mixt affection (as the ••ter, rather compounded then comprehended the nature of it) but an hot temper, higher degree or intension of them all.
or any single affection (as the Schools rather confined them defined zeal) neither yet any mixed affection (as the ••ter, rather compounded then comprehended the nature of it) but an hight temper, higher degree or intention of them all.
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NONLATINALPHABET. He that doth moderately or remisly affect any thing, may be stil'd Philemon a louer: He that ernestly or extreamely, Zelotes a zelot:
. He that does moderately or remissly affect any thing, may be Styled Philemon a lover: He that earnestly or extremely, Zealots a zealot:
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who to all the obiects of his affections, is excessiuely and passionately disposed, his loue is euer feruent, his desires eager, his delights rauishing, his hopes longing, his hatred deadly, his anger fierce, his griefe deepe, his feare terrible.
who to all the objects of his affections, is excessively and passionately disposed, his love is ever fervent, his Desires eager, his delights ravishing, his hope's longing, his hatred deadly, his anger fierce, his grief deep, his Fear terrible.
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This being the nature of zeale in generall, Christian zeale of which wee desire onely to speake, differs from carnall and worldly, chiefly in the causes and obiects.
This being the nature of zeal in general, Christian zeal of which we desire only to speak, differs from carnal and worldly, chiefly in the Causes and objects.
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It is a spirituall heate wrought in the heart of man by the holy Ghost, improouing the good affections of loue, ioy, hope, &c. for the best seruice and furtherance of Gods glory, with all the appurtenances thereof, his worde, his house, his Saints and saluation of soules:
It is a spiritual heat wrought in the heart of man by the holy Ghost, improouing the good affections of love, joy, hope, etc. for the best service and furtherance of God's glory, with all the appurtenances thereof, his word, his house, his Saints and salvation of Souls:
vsing the contrary of hatred, anger, griefe, &c. as so many mastiues to fly vpon the throat of Gods enemies, the diuell, his Angels, sinne, the world with the lusts thereof.
using the contrary of hatred, anger, grief, etc. as so many mastiffs to fly upon the throat of God's enemies, the Devil, his Angels, sin, the world with the Lustiest thereof.
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Mine eyes are dimme with waiting: how doe I long for thy saluation? Thy iudgements are terrible, I tremble and quake, &c. Look what pitch of affection the naturall man bestowes vpon his dearest darling, what vnsatiable thirst the couetous worlding vpon his Mammon, the ambitious vpon his honour, the voluptuous vpon his pleasure;
Mine eyes Are dim with waiting: how do I long for thy salvation? Thy Judgments Are terrible, I tremble and quake, etc. Look what pitch of affection the natural man bestows upon his dearest darling, what unsatiable thirst the covetous Worlding upon his Mammon, the ambitious upon his honour, the voluptuous upon his pleasure;
To this fire and these wings, which we in the Lords praier desire to imitate, there is nothing in vs answerable but our zeale; As wheeles to the chariot:
To this fire and these wings, which we in the lords prayer desire to imitate, there is nothing in us answerable but our zeal; As wheels to the chariot:
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As courage to the souldier, metall to the horse, dust to the ground which makes it bring forth much fruit, yee an hundred fold: viuacity to all creatures.
As courage to the soldier, metal to the horse, dust to the ground which makes it bring forth much fruit, ye an hundred fold: vivacity to all creatures.
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To conclude this, this is that celestiall fire which was shaddowed out vnto vs by that poore element in comparison and beggerly rudiment, the fire (I meane) of such necessary vse in the law, which rather then it should be wanting, the Lord caused it to descend from heauen, that it might cause the Sacrifices to ascend thither again as a sweet incense vnto the Lord without which no burnt offering was acceptable.
To conclude this, this is that celestial fire which was shadowed out unto us by that poor element in comparison and beggarly rudiment, the fire (I mean) of such necessary use in the law, which rather then it should be wanting, the Lord caused it to descend from heaven, that it might cause the Sacrifices to ascend thither again as a sweet incense unto the Lord without which not burned offering was acceptable.
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But now, as then, there are certaine false fires, abhominable to God, odious to men, dangerous to the Nadabs and Abihues that meddle with them, bringing thereby coales vpon their owne heades,
But now, as then, there Are certain false fires, abominable to God, odious to men, dangerous to the Nadabs and Abihues that meddle with them, bringing thereby coals upon their own Heads,
Against these, as then, so now seuere caueats and cleare distinctions must bee laid, lest such as haue not their senses exercised to put a difference, mistake poisonfull weedes for wholsome hearbes, to their owne destruction;
Against these, as then, so now severe caveats and clear Distinctions must be laid, lest such as have not their Senses exercised to put a difference, mistake poisonful weeds for wholesome herbs, to their own destruction;
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yet a good Empirick, a Christiā of experience, wil giue a shrewd guesse at them, the easier and the better if hee marke these following signes and symptomes, common to all the kindes of false zeale, here also following.
yet a good Empiric, a Christian of experience, will give a shrewd guess At them, the Easier and the better if he mark these following Signs and symptoms, Common to all the Kinds of false zeal, Here also following.
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they proclaime their almes with a trumpet, paint their good deedes vpon Church windowes, engraue their legacies vpon tombes, haue their acts vppon record:
they proclaim their alms with a trumpet, paint their good Deeds upon Church windows, engrave their legacies upon tombs, have their acts upon record:
yet hypocrites so vsually straine nature and without a cause exceed, and that in publike, and vppon the stage, that for the most part, their actions and affections are palpable:
yet Hypocrites so usually strain nature and without a cause exceed, and that in public, and upon the stage, that for the most part, their actions and affections Are palpable:
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these haue at command good wordes, countenance, yea teares from their eyes, sooner then a farthing from their purse, hauing this worlds goods, and see their brother want;
these have At command good words, countenance, yea tears from their eyes, sooner then a farthing from their purse, having this world's goods, and see their brother want;
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True zeale loues to keepe home, studieth to be quiet in other mens Diocess: false zeale loues to be gadding, is eagle eyd abroad, and moule eyd at home:
True zeal loves to keep home, studieth to be quiet in other men's Diocese: false zeal loves to be gadding, is Eagl eyed abroad, and moule eyed At home:
as Nathan, Dauid, Elias, Ahab, Iohn, Herod, Ionas, Niniuie, &c. Note also in all their proceeding with others, in steede of wholsome seuerity (which rightly zealous men neuer come vnto but by compulsion, and not without compassion of the offender, weeping with Moses and Samuel ouer the people, beeing sory with the Emperour, that they knowe how to write sentences of condemnation) These delight in cruelty, the brand of the Malignant Church;
as Nathan, David, Elias, Ahab, John, Herod, Ionas, Nineveh, etc. Note also in all their proceeding with Others, in steed of wholesome severity (which rightly zealous men never come unto but by compulsion, and not without compassion of the offender, weeping with Moses and Samuel over the people, being sorry with the Emperor, that they know how to write sentences of condemnation) These delight in cruelty, the brand of the Malignant Church;
Lastly, these Meteors and vapours haue no constant light, or continued heat (as the fixed starres euer like themselues) but haue onely their aguish fits, & lunatick moods;
Lastly, these Meteors and vapours have no constant Light, or continued heat (as the fixed Stars ever like themselves) but have only their aguish fits, & lunatic moods;
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sometimes in prosperity when the sun of peace shineth on them, & the fauourable influence of great ones, they shoot forth their blade with the corne on the house top, running with the streame, & sailing with the wind;
sometime in Prosperity when the sun of peace shines on them, & the favourable influence of great ones, they shoot forth their blade with the corn on the house top, running with the stream, & sailing with the wind;
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and end in the flesh, whereas all naturall motions are swiftest toward their end. The vestall fires were perpetuall, and the fire of the Altar neuer went out.
and end in the Flesh, whereas all natural motions Are swiftest towards their end. The vestal fires were perpetual, and the fire of the Altar never went out.
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The second, knowledge and discretion, takes wrong waies. The third, loue and humility, exceeds measure. The first abounds amongst subtile & crafty professors, and is to be abhorred and detected.
The second, knowledge and discretion, Takes wrong ways. The third, love and humility, exceeds measure. The First abounds among subtle & crafty professors, and is to be abhorred and detected.
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The second amongst simple and deuout, is to be pitied and directed. The third amongst passionate and affectionate, and is to be moderated and corrected.
The second among simple and devout, is to be pitied and directed. The third among passionate and affectionate, and is to be moderated and corrected.
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The first is the meere vizor of zeale, looking asquint one way and tending another; pretending God and his glory, intending some priuate and sinister end;
The First is the mere vizor of zeal, looking asquint one Way and tending Another; pretending God and his glory, intending Some private and sinister end;
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The second, is erronious or blinde zeale, not according to knowledge Rom. 10. I beare many deuout Papists witnesse (though I feare the learnedst of them be selfe condemned) that they haue this zeale perswading themselues, they doe God best seruice,
The second, is erroneous or blind zeal, not according to knowledge Rom. 10. I bear many devout Papists witness (though I Fear the Learnedest of them be self condemned) that they have this zeal persuading themselves, they do God best service,
for some excellency they see in him, which so dazles their eyes, that they cannot discerne their errours and infirmīties, which they oftner inherit then their virtues;
for Some excellency they see in him, which so dazzles their eyes, that they cannot discern their errors and infirminties, which they oftener inherit then their Virtues;
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as appeares in the Lutherans, & the Iewes, that would sacrifice their children to Molech, in imitation of Abraham: In these the diuell becomes an Angel of light,
as appears in the Lutherans, & the Iewes, that would sacrifice their children to Molech, in imitation of Abraham: In these the Devil becomes an Angel of Light,
and plaieth that Dragon, Reuel. 12. pouring out floudes of persecution against the Church, causing deuour men and women, to raise tragedies, breath out thretnings, and persecute without measure;
and playeth that Dragon, Revel. 12. pouring out floods of persecution against the Church, causing deuour men and women, to raise tragedies, breath out threatenings, and persecute without measure;
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The third kinde, is turbulent zeale, called by Iames bitter zeale, a kinde of wild-fire transporting men beyond all bounds, and compasse of moderation;
The third kind, is turbulent zeal, called by James bitter zeal, a kind of wildfire transporting men beyond all bounds, and compass of moderation;
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And so the Poets (which were the Heathens Prophets) shadowed out the cure of this, in Mineruas golden bridle, where with she menaged her winged Pegasus. There is too much of this bitter zeale, of this Hierapicra, in all our books of controuersies:
And so the Poets (which were the heathens prophets) shadowed out the cure of this, in Mineruas golden bridle, where with she managed her winged Pegasus. There is too much of this bitter zeal, of this Hierapicra, in all our books of controversies:
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Who art thou that iudgest? who art thou that condemnest thy brother? as if he should say, The matters are not Tanti, wee haue made the diuell too much sport already;
Who art thou that Judges? who art thou that Condemnest thy brother? as if he should say, The matters Are not Tanti, we have made the Devil too much sport already;
keeping of Easter, fasting on Sundayes, &c. The future ages, will do the like for vs. Oh that the Lord would put into the hearts both of the gouernours and parties to these quarells, once to make an end of these Midianitish warres;
keeping of Easter, fasting on Sundayes, etc. The future ages, will do the like for us O that the Lord would put into the hearts both of the Governors and parties to these quarrels, once to make an end of these Midianitish wars;
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Thus haue you heard the errors and counterfeits of zeale, through whose sides, and vpon the backe of which, diuerse of the malicious world vse to beat those whom it hates,
Thus have you herd the errors and counterfeits of zeal, through whose sides, and upon the back of which, diverse of the malicious world use to beatrice those whom it hates,
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Thus I haue heard our Marchants complain, that the set vp blewes haue made strangers loath the rich oaded blewes, onely in request: this is an old sophisme.
Thus I have herd our Merchants complain, that the Set up blews have made Strangers loath the rich oaded blews, only in request: this is an old sophism.
to set it forth in it owne colours, that the Lord would touch my tongue with a coale from his Altar, that I might regaine the decaied credit of it, with the sons of men.
to Set it forth in it own colours, that the Lord would touch my tongue with a coal from his Altar, that I might regain the decayed credit of it, with the Sons of men.
or the kingdome of heauen? Is it comly what euer we do, to do it with all our might? onely vncomely when wee serue God? Is meane and mediocrity, in all excellent Arts excluded,
or the Kingdom of heaven? Is it comely what ever we do, to do it with all our might? only uncomely when we serve God? Is mean and mediocrity, in all excellent Arts excluded,
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and onely to be admitted in religion? Were it not better to forbeare Poetry or Painting, then to rime or daube? and were it not better, to be of no religion then to be cold,
and only to be admitted in Religion? Were it not better to forbear Poetry or Painting, then to rhyme or daub? and were it not better, to be of no Religion then to be cold,
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or lukewarme in any? Is it good to be earnest for a friend, & cold for the Lord of hosts? For whom dost thou reserue the top of thy affections? for thy gold? for thy Herodias, &c. O ye adulterers and adulteresses, can ye offer God a baser indignity? What ayleth the world? Is it afraid thinke we, that God can haue too much loue;
or lukewarm in any? Is it good to be earnest for a friend, & cold for the Lord of hosts? For whom dost thou reserve the top of thy affections? for thy gold? for thy Herodias, etc. O you Adulterers and Adulteresses, can you offer God a baser indignity? What aileth the world? Is it afraid think we, that God can have too much love;
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yea all, and a thousand times more then all? Ought not all the springs and brookes of our affection, to run into this maine? may not he iustly disdain, that the least Riueret shold be drained another way? that anything in the world should be respected before him, equalled with him,
yea all, and a thousand times more then all? Ought not all the springs and brooks of our affection, to run into this main? may not he justly disdain, that the least Riveret should be drained Another Way? that anything in the world should be respected before him, equaled with him,
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Consider and reason thus with thy selfe (O man) canst thou brook a sluggard in thy worke, if thou bee of any spirit thy selfe? is not a slouthfull messenger as vinegar to thy teeth,
Consider and reason thus with thy self (Oh man) Canst thou brook a sluggard in thy work, if thou be of any Spirit thy self? is not a slothful Messenger as vinegar to thy teeth,
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and as smoake to thine eyes? Hast thou any sharpnesse of wit, is not dulnesse tedious vnto thee? And shall hee that is all spirit (for whom the Angels are slow and cold enough) take pleasure in thy drowzie and heauy seruice? Doe men choose the forwardest Deere in the heard,
and as smoke to thine eyes? Hast thou any sharpness of wit, is not dulness tedious unto thee? And shall he that is all Spirit (for whom the Angels Are slow and cold enough) take pleasure in thy drowzy and heavy service? Doe men choose the forwardest Dear in the herd,
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and the liueliest Colt in the droue? And is the backwardest man fittest for God? Is not all his delight in the quickest and cheerfullest giuers and seruitors? Euen to Iudas he saith, That thou doest doe quickely;
and the Liveliest Colt in the drove? And is the backwardest man Fittest for God? Is not all his delight in the quickest and cheerfullest givers and servitors? Eve to Iudas he Says, That thou dost do quickly;
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nor are there fruites worthy repentance. Almes and good deedes are sacrifices pleasing to God; but without zeale, the widowes mites are no better then the rest;
nor Are there fruits worthy Repentance. Alms and good Deeds Are Sacrifices pleasing to God; but without zeal, the Widows mites Are no better then the rest;
Fourthly, zeale is the richest euidence of faith, and the clearest demonstration of the Spirit: The Baptisme of water, is but a cold proofe of a mans Christendome; being common to all commers:
Fourthly, zeal is the Richest evidence of faith, and the Clearest demonstration of the Spirit: The Baptism of water, is but a cold proof of a men Christendom; being Common to all comers:
If you will rightly conceiue of Peters zeale in conuerting and confounding, you must imagine (saith Chrysostome ) a man made all of fire walking in stubble.
If you will rightly conceive of Peter's zeal in converting and confounding, you must imagine (Says Chrysostom) a man made all of fire walking in stubble.
Tell Nehemiah of Samballat, hee answereth, Shall such a man as I feare? Tell Caleb there are Anakims, and he will say, Let vs goe vppe at once, &c. Let Agabus put off his girdle and binde Paul, let him be told in euery City, that bonds await him, hee is not onely ready for bonds, but for death;
Tell Nehemiah of Sanballat, he Answers, Shall such a man as I Fear? Tell Caleb there Are Anakims, and he will say, Let us go up At once, etc. Let Agabus put off his girdle and bind Paul, let him be told in every city, that bonds await him, he is not only ready for bonds, but for death;
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They that meane to take the kingdome of God by violence, prouide themselues to goe through fire and water, carry their liues in their hands, embrace faggots;
They that mean to take the Kingdom of God by violence, provide themselves to go through fire and water, carry their lives in their hands, embrace faggots;
Husbandmen cast their seede vppon the fertilest ground, which returnes it with the greatest interest: God giues most talents to those that improoue them in the best banke.
Husbandmen cast their seed upon the fertilest ground, which returns it with the greatest Interest: God gives most Talents to those that improve them in the best bank.
In fine, he taketh Enoch and Eliah in triumphant Chariots vp to heauen, and after their labours and toyles, setteth them in speciall Thrones, to rest in glory;
In fine, he Takes Enoch and Elijah in triumphant Chariots up to heaven, and After their labours and toils, sets them in special Thrones, to rest in glory;
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The Apostles in their twelue, the rest in their order, according to their zeale. And though hee may well reckon the best of these, vnprofitable seruants;
The Apostles in their twelue, the rest in their order, according to their zeal. And though he may well reckon the best of these, unprofitable Servants;
yet such congruity (not of merits, but of fauour) it pleaseth him to obserue in crowning his graces, that the most zealous heere, are the most glorious there.
yet such congruity (not of merits, but of favour) it Pleases him to observe in crowning his graces, that the most zealous Here, Are the most glorious there.
how euer any should admit a lowe thought of it? But what? shall all the indignitie which hell can cast vpon it, make it vile in our eyes? or rather shall wee not reason from the opposition as Tertullian did of Nero: That religion which Nero so persecutes, must needs be excellent.
how ever any should admit a low Thought of it? But what? shall all the indignity which hell can cast upon it, make it vile in our eyes? or rather shall we not reason from the opposition as Tertullian did of Nero: That Religion which Nero so persecutes, must needs be excellent.
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When slaundering will not serue, then fall they to glauering, cunningly glancing at zeale, whiles they commend the golden meane wherein vertue consists.
When slandering will not serve, then fallen they to glavering, cunningly glancing At zeal, while they commend the golden mean wherein virtue consists.
What singular thing doe you, or what odde thing doe you? Shall Gods peculiar people, doe nothing peculiar? The world thinks it strange, wee runne not with them into excesses,
What singular thing do you, or what odd thing do you? Shall God's peculiar people, do nothing peculiar? The world thinks it strange, we run not with them into Excesses,
Such as whose families, closets, fields, beds, walks, doe testifie of their worship, as well as temples & synagogues, are right seruitors: God much respects their deuotions;
Such as whose families, closets, fields, Beds, walks, do testify of their worship, as well as Temples & Synagogues, Are right servitors: God much respects their devotions;
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May not we go too farre on the right hand? It is true: but liberality baulkes, and feares couetousnesse and niggardize, more a great deale then prodigality;
May not we go too Far on the right hand? It is true: but liberality balks, and fears covetousness and niggardise, more a great deal then prodigality;
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so does zeale lukewarmenes and coldnes, more then too much heat and forwardnesse; the defect is more opposit and dangerous to some virtues, then the excesse.
so does zeal lukewarmness and coldness, more then too much heat and forwardness; the defect is more opposite and dangerous to Some Virtues, then the excess.
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it feares that some of these are as indifferent, as fornication was among the heathen. There are but few such, no not of the better sort, as you speake of.
it fears that Some of these Are as indifferent, as fornication was among the heathen. There Are but few such, no not of the better sort, as you speak of.
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hee that hath true zeale, will striue to purge himselfe, as Christ is pure. Will you haue vs runne before our neighbours, or liue without example, or company?
he that hath true zeal, will strive to purge himself, as christ is pure. Will you have us run before our neighbours, or live without Exampl, or company?
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Can tinne, or hot iron choose but hisse againe, if cold water be cast on it? can a righteous soule choose but vex it selfe at open euill? Such Ostriches as can digest oathes, profane and filthie speeches, shew what metall they haue for the Lord of hosts;
Can tin, or hight iron choose but hiss again, if cold water be cast on it? can a righteous soul choose but vex it self At open evil? Such Ostriches as can digest Oaths, profane and filthy Speeches, show what metal they have for the Lord of hosts;
Phineas had rather, if it were lawfull, fight in Gods quarrells then his owne. All are not by nature of so hot dispositions, or so fiery-spirited, as others.
Phinehas had rather, if it were lawful, fight in God's quarrels then his own. All Are not by nature of so hight dispositions, or so fiery-spirited, as Others.
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What earnest discourses will vnlearned mariners make of their voiages? huntsmen of their game, &c. All haue not ability and meanes: many haue great charges.
What earnest discourses will unlearned Mariners make of their voyages? huntsmen of their game, etc. All have not ability and means: many have great charges.
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what will not some gentlemen giue for haukes and hounds? not only the poor woman that spent the rich ointment on Christ, the widow that gaue all her substance, the conuerts that sould all,
what will not Some gentlemen give for hawks and hounds? not only the poor woman that spent the rich ointment on christ, the widow that gave all her substance, the converts that should all,
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and threw all at the feet of the Apostles, but euen the bounty of the superstitious Papists shall rise in iudgement against such as professe a religion, wil giue it good words,
and threw all At the feet of the Apostles, but even the bounty of the superstitious Papists shall rise in judgement against such as profess a Religion, will give it good words,
deale honestly and plainely with thy soule, try thy selfe by these few rules; and if thou iudgest thy selfe to come short of them, amend and bee zealous.
deal honestly and plainly with thy soul, try thy self by these few rules; and if thou Judges thy self to come short of them, amend and be zealous.
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and enflamed Stephan, his first Martyre: answerable and proportionable to which, are our serious contemplations. Behold him as one that seeth thee, and knoweth thy works;
and inflamed Stephen, his First Martyr: answerable and proportionable to which, Are our serious contemplations. Behold him as one that sees thee, and Knoweth thy works;
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Behold also hee is a consuming fire, a zealous God, hating lukewarmenesse; not onely destroying Sodom with fire and brimstone, and prouiding Tophet for his enemies;
Behold also he is a consuming fire, a zealous God, hating Lukewarmness; not only destroying Sodom with fire and brimstone, and providing Tophet for his enemies;
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if a man forbeare his accustomed meales, will not his naturall heat decay? The Leuites that kept Gods watch in the Temple, were charged expressely, morning & euening,
if a man forbear his accustomed meals, will not his natural heat decay? The Levites that kept God's watch in the Temple, were charged expressly, morning & evening,
and with the day-bell in the morning to stirre vp & kindle the same, if not oftner with Daniel; I cannot conceiue how hee can possibly keepe fire in his heart.
and with the day-bell in the morning to stir up & kindle the same, if not oftener with daniel; I cannot conceive how he can possibly keep fire in his heart.
Such as forsake the best fellowship, and waxe strange to holy assemblies, (as now the manner of many is) how can they but take cold? Can one coale alone keep it selfe glowing?
Such as forsake the best fellowship, and wax strange to holy assemblies, (as now the manner of many is) how can they but take cold? Can one coal alone keep it self glowing?
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he that steales his meate, though pouerty tempt him, yet giueth thankes but coldly: zeale and sinne, will soone expell the one, or the other, out of their subiect;
he that steals his meat, though poverty tempt him, yet gives thanks but coldly: zeal and sin, will soon expel the one, or the other, out of their Subject;
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and so will the loue of the world, the loue of the Father, they cannot stand together in intense degrees, one cannot serue both these masters, with such affection as both would haue.
and so will the love of the world, the love of the Father, they cannot stand together in intense Degrees, one cannot serve both these Masters, with such affection as both would have.
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I pray, that God with his arme, would scatter it farre and wide into those wide parts of the world without the pale of Christendome, which lie so frozen and benummed in their Paganisme, that they feele not the coldnesse of their religions;
I pray, that God with his arm, would scatter it Far and wide into those wide parts of the world without the pale of Christendom, which lie so frozen and benumbed in their Paganism, that they feel not the coldness of their Religions;
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Chiefly mine affections burne within me for the good of mine owne nation, for which I would I had but so much zeale as truely to wish my selfe Anathema, vpon condition it had heate sutable to the light.
Chiefly mine affections burn within me for the good of mine own Nation, for which I would I had but so much zeal as truly to wish my self Anathema, upon condition it had heat suitable to the Light.
But the spirit knowing that which is spoken to all, to bee in effect as spoken to none, directs mee what I would speake to Churches, to speake to particular Angels.
But the Spirit knowing that which is spoken to all, to be in Effect as spoken to none, directs me what I would speak to Churches, to speak to particular Angels.
And why not that very Angel, who by his writing hath begunne to poure out the fift viall vpon the throne of the beast, darkened his kingdome, caused them to gnaw their tongues for griefe,
And why not that very Angel, who by his writing hath begun to pour out the fift vial upon the throne of the beast, darkened his Kingdom, caused them to gnaw their tongues for grief,
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cloath him with zeale, as with a cloake, to recompence the fury of the aduersaries, that hee may strike the Aramites, not three but fiue times till they be consumed;
cloth him with zeal, as with a cloak, to recompense the fury of the Adversaries, that he may strike the Aramites, not three but fiue times till they be consumed;
neither yet as some spirites that lay all leuell, but implying a propriety, especially in grace and zeale in the Ministers, whom the preacher calls the Master of the assemblies;
neither yet as Some spirits that lay all level, but implying a propriety, especially in grace and zeal in the Ministers, whom the preacher calls the Master of the assemblies;
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We therefore men and brethren, or rather men and Angels, vpon whom it lies to keepe life and heate in the deuotion of the world, to consume the drosse of vices and heresies, that haue fallen into the sinke of our times;
We Therefore men and brothers, or rather men and Angels, upon whom it lies to keep life and heat in the devotion of the world, to consume the dross of vices and heresies, that have fallen into the sink of our times;
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we that are to make ready our people for the second comming of Christ, is the spirit of Ely thinke wee sufficient for vs? what manner of persons ought wee to be, burning in spirit, feruent in prayer, thundring in preaching, shining in life and conuersation? why is it then my brethren (oh let my plainest rebukes, be the fruites and signes of my best loue to mine owne Tribe;
we that Are to make ready our people for the second coming of christ, is the Spirit of Ely think we sufficient for us? what manner of Persons ought we to be, burning in Spirit, fervent in prayer, thundering in preaching, shining in life and Conversation? why is it then my brothers (o let my Plainest rebukes, be the fruits and Signs of my best love to mine own Tribe;
let them not be as breakings of the head, but as precious balme to those whose honour with the people, I preferre to my life) why is it that some of vs pray so rarely and so coldely in priuate (the euills of our times will not out but by frequent fasting and feruent prayer) in publique so briefly,
let them not be as breakings of the head, but as precious balm to those whose honour with the people, I prefer to my life) why is it that Some of us pray so rarely and so coldly in private (the evils of our times will not out but by frequent fasting and fervent prayer) in public so briefly,
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so perfunctorily, and feebly, that wee scarse haue any witnesses of what wee saie? why are there yet remaining any Mutes amongst vs? why are there any tongues that dare speake against often or zealous preaching? Doth not Paul adiure vs before him that shall iudge the elect Angels, that we preach instantly, in season,
so perfunctorily, and feebly, that we scarce have any Witnesses of what we say? why Are there yet remaining any Mutes among us? why Are there any tongues that Dare speak against often or zealous preaching? Does not Paul adjure us before him that shall judge the elect Angels, that we preach instantly, in season,
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or monethly, yea, or of once on the Saboath preaching onely, as if that were fully sufficient, without endeauoring or desiring any more? If alwaies often preaching bee prating, what meant the practice I say, not only of Caluin, and Beza, but of Chrysostom, Basil, Ambrose, with other of the Fathers, preaching euery day in the week, some of them twise in the weeke, none of them so seldome,
or monthly, yea, or of once on the Sabbath preaching only, as if that were Fully sufficient, without endeavouring or desiring any more? If always often preaching bee prating, what meant the practice I say, not only of Calvin, and Beza, but of Chrysostom, Basil, Ambrose, with other of the Father's, preaching every day in the Week, Some of them twice in the Week, none of them so seldom,
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What meant sundry ancient Councells, (the eleuenth of Tolet in Spaine) yea euen of Trent it selfe, to excite the torpor of the Bishoppes of their times,
What meant sundry ancient Counsels, (the Eleventh of Tolet in Spain) yea even of Trent it self, to excite the torpor of the Bishops of their times,
But heere I may turne reproouing into reioycing, that preaching is growne in any better fashion and grace with our times, by royall and reuerend, both examples and countenance:
But Here I may turn reproving into rejoicing, that preaching is grown in any better fashion and grace with our times, by royal and reverend, both Examples and countenance:
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and if for shame they preach at all, it must be rarely and easily, for breaking of their winde, (my meaning is not to taxe such, whom God dismables by weakenes of body) or such as recompense their rarity with industry,
and if for shame they preach At all, it must be rarely and Easily, for breaking of their wind, (my meaning is not to Tax such, whom God dismables by weakness of body) or such as recompense their rarity with industry,
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I maruell with what right, or with what face, so long as there remaineth express Canon of Scripture, bequeathing it to those, that toyle in word and doctrine.
I marvel with what right, or with what face, so long as there remains express Canon of Scripture, bequeathing it to those, that toil in word and Doctrine.
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yet at once to shew and reprooue that childish folly, It is a view of vaine preaching, turning sound preaching into a sound of preaching, tickling mens eares,
yet At once to show and reprove that childish folly, It is a view of vain preaching, turning found preaching into a found of preaching, tickling men's ears,
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like a tinkling cymbal, feeding them NONLATINALPHABET, spoyling the plaine song, with descant and diuision: what is this but to shew our owne leuitie and want of true art;
like a tinkling cymbal, feeding them, spoiling the plain song, with descant and division: what is this but to show our own levity and want of true art;
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indeede affecting such a dauncing, piperly and effeminate eloquence (as Tully, Demosthenes, or any Masculine Orator would scorne) instead of that diuine powerfull deliuery, which becommeth him, that speaks the Oracles of God.
indeed affecting such a dancing, piperly and effeminate eloquence (as Tully, Demosthenes, or any Masculine Orator would scorn) instead of that divine powerful delivery, which becomes him, that speaks the Oracles of God.
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pearcing their cares, witnessing, striuing and contending, according to our gift whatsoeuer it bee, to manifest our affections, that wee may worke vpon the people;
piercing their Cares, witnessing, striving and contending, according to our gift whatsoever it be, to manifest our affections, that we may work upon the people;
If there were no other preachers then these, which hold themselues the onely profound and learned preachers, I muse what should become of conuersion of soules, which they that couet, must come with the spirit of Elias, to turne the hearts of the fathers to their children.
If there were no other Preachers then these, which hold themselves the only profound and learned Preachers, I muse what should become of conversion of Souls, which they that covet, must come with the Spirit of Elias, to turn the hearts of the Father's to their children.
but hardly any truely zealous man of God (though of lesser gifts) but haue had much comfort of their labours, in their owne and bordering parishes, being in this likened by Gregory, to the yron on the Smiths anvile sparkling round about.
but hardly any truly zealous man of God (though of lesser Gifts) but have had much Comfort of their labours, in their own and bordering Parishes, being in this likened by Gregory, to the iron on the Smiths anvil sparkling round about.
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And if for this any bordering neighbours, whose cold labours work not the like successe, shall accuse them of some kind (I know not what) of policie in bewitching the people;
And if for this any bordering neighbours, whose cold labours work not the like success, shall accuse them of Some kind (I know not what) of policy in bewitching the people;
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as Latimer well answered one that accused the people of partiality, for not affecting him that preached one of his printed sermons, that he had indeed his Stick, but wanted his Rosen;
as Latimer well answered one that accused the people of partiality, for not affecting him that preached one of his printed Sermons, that he had indeed his Stick, but wanted his Rosen;
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Doo we loue Christ more then ordinary? would wee giue proofe of our trebble loue to him? Let vs then feede his flocke with a trebble zeale, expressed in our prayer, preaching and liuing:
Doo we love christ more then ordinary? would we give proof of our treble love to him? Let us then feed his flock with a treble zeal, expressed in our prayer, preaching and living:
This title of Angels why may it not also be extended to Magistrates, as well as that higher stile, of Gods? Sure I am that the scarlet robe of zeale would exceeding well become them.
This title of Angels why may it not also be extended to Magistrates, as well as that higher style, of God's? Sure I am that the scarlet robe of zeal would exceeding well become them.
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or rather vnder the tearmes of wisdome, he cōprehends indeed the zeal we call for, the most now adayes being Gallioes, wise onely for the matters of the common wealth;
or rather under the terms of Wisdom, he comprehends indeed the zeal we call for, the most now adays being gallio, wise only for the matters of the Common wealth;
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Are Idolatries, blasphemies, profaning of Sabaoths, no sins? Why then either haue not the lawes force and strength enough in them (as somtime we are answered when we cōplain) or why are they not executed for the suppressing of these raigning sins? are not all they punished with death in the Scriptures,
are Idolatries, Blasphemies, profaning of Sabbaths, no Sins? Why then either have not the laws force and strength enough in them (as sometime we Are answered when we complain) or why Are they not executed for the suppressing of these reigning Sins? Are not all they punished with death in the Scriptures,
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but yet I know the profane dissolutenesse of the times, requires a three stringed whip of seuerity to purge our Augean stable of the foule abuses, whipt often with pennes and tongues,
but yet I know the profane dissoluteness of the times, requires a three stringed whip of severity to purge our Augean stable of the foul Abuses, whipped often with pens and tongues,
Are not kings of the earth charged to rēder double to the bloudy strumpet of Rome? Why then doth the hurtfull pittie of our times imbolden and increase their numbers? Laodicea it selfe, I doubt not, for matters of mine and thine, had (as their name imports) good ciuill iustice and iusticers;
are not Kings of the earth charged to render double to the bloody strumpet of Room? Why then does the hurtful pity of our times embolden and increase their numbers? Laodicea it self, I doubt not, for matters of mine and thine, had (as their name imports) good civil Justice and Justicers;
but what was God the nearer for it? doth hee not threaten for all that to spue them out of his mouth? shall hee not curse those that doe his work negligently, fearfully & partially? Our times complaine of two speciall canker-worms of iustice, which eate vp zeale in Magistrates.
but what was God the nearer for it? does he not threaten for all that to spue them out of his Mouth? shall he not curse those that do his work negligently, fearfully & partially? Our times complain of two special cankerworms of Justice, which eat up zeal in Magistrates.
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makes them so rauenous, that they deuoure so much, as choakes all their zeale; which would teach them to shake their laps of bribes, and scorn to accept gifts,
makes them so ravenous, that they devour so much, as chokes all their zeal; which would teach them to shake their laps of Bribes, and scorn to accept Gifts,
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which how vnfit, and base a quality did Nehemiah thinke it for a man of his place? no better then shynesse in a fore-horse, whose eyes men fense on both sides, that they may lead the way, and goe without starting;
which how unfit, and base a quality did Nehemiah think it for a man of his place? no better then shyness in a fore-horse, whose eyes men fence on both sides, that they may led the Way, and go without starting;
how doth it languish and wane away, and hang downe the head? where is it in diuerse places of the land to be seene? I had almost said in my haste and heate, there is none that hath zeale, no not one, there is no courage for the trueth;
how does it languish and wane away, and hang down the head? where is it in diverse places of the land to be seen? I had almost said in my haste and heat, there is none that hath zeal, no not one, there is no courage for the truth;
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but vnto the Prophet Hosea his cake, halfe baked vpon the hearth, hauing one side, that is the one side to the world-ward in publike seruice, scorched a little and browned ouer;
but unto the Prophet Hosea his cake, half baked upon the hearth, having one side, that is the one side to the worldward in public service, scorched a little and browned over;
If wee should make good their resemblances, how then should we please the stomacke of God? who hath indeede brooked and borne vs a long time, I doubt but wamblingly.
If we should make good their resemblances, how then should we please the stomach of God? who hath indeed brooked and born us a long time, I doubt but wamblingly.
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How neare were we going in 88. and in the powder treason? Do we thinke he will euer digest vs, in the temper wee are in? which (to confesse the truth of the fashionable Christian) what is it but a state of neutrality, indifferency,
How near were we going in 88. and in the powder treason? Do we think he will ever digest us, in the temper we Are in? which (to confess the truth of the fashionable Christian) what is it but a state of neutrality, indifferency,
is not the whole towne in an vprore, as when the bells ring awke euery man brings his bucket to the quenching of this fire? If hell bee in an alehouse, who cries out of it? and as for our Sundayes Church seruice, which is all that God gets at our hands;
is not the Whole town in an uproar, as when the Bells' ring awke every man brings his bucket to the quenching of this fire? If hell be in an alehouse, who cries out of it? and as for our Sundayes Church service, which is all that God gets At our hands;
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how are his Sabaoths made the voider and dung-hill for all refuse businesse, diuided between the Church and the alehouse, the may-pole commonly beguiling the pulpit;
how Are his Sabbaths made the voider and dunghill for all refuse business, divided between the Church and the alehouse, the maypole commonly beguiling the pulpit;
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and shall God alwaies suffer the land to beare vs? But behold, he stands at the door & knocks, by treasons, by plagues, by the hammer of dearths, discontents, fires, inundations, especially by the word;
and shall God always suffer the land to bear us? But behold, he Stands At the door & knocks, by treasons, by plagues, by the hammer of dearths, discontents, fires, inundations, especially by the word;
Oh before he shake off the dust of his feete against vs, and turne to some other nation more worthie, let vs open the doore, that he may come in and sup with vs;
O before he shake off the dust of his feet against us, and turn to Some other Nation more worthy, let us open the door, that he may come in and sup with us;
Since my comming amongst you, I haue handled some bookes of the olde Testament, the Epistles to the Romanes, to the Hebrewes, of Saint Iames, Peter, & Iohn, out of them taught the doctrine of the Law, of faith, loue, & good works:
Since my coming among you, I have handled Some books of the old Testament, the Epistles to the Romans, to the Hebrews, of Saint James, Peter, & John, out of them taught the Doctrine of the Law, of faith, love, & good works:
If but one of vs this day, shall open this door of his heart with Iehoshua, let others choose, I and my house will serue the Lord more zealously then heretofore;
If but one of us this day, shall open this door of his heart with Joshua, let Others choose, I and my house will serve the Lord more zealously then heretofore;
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