Infirmity inducing to conformity, or, A scourge for impudent usurpers, and a cordiall for impotent Christians preached not long since in St. Peter's the Poore ... and in St. Pancras Church-yard when it could not be admitted into the church, July 8, 1649 / by Peter Bales ...
THere is a Text of holy Scripture whereunto all Licentious Libertines, Independent Ʋsurpers, and Prophane Atheists doe (though most unjustly) lay a peculiar claime, that it might be as a Covert to hide,
THere is a Text of holy Scripture whereunto all Licentious Libertines, Independent Ʋsurpers, and Profane Atheists do (though most unjustly) lay a peculiar claim, that it might be as a Covert to hide,
And there is a place of holy Scripture wherein all God 's deare Children have a due interest and a just right and title; which is as a scourge to correct,
And there is a place of holy Scripture wherein all God is deer Children have a due Interest and a just right and title; which is as a scourge to correct,
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or a two-edged Sword to confound all their Enemies, and a comfortable Directory for themselves: Jam. 3.2. In multis offendimus omnes, (i.e.) In many things we offend all.
or a two-edged Sword to confound all their Enemies, and a comfortable Directory for themselves: Jam. 3.2. In multis offendimus omnes, (i.e.) In many things we offend all.
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The first is the Delictum, or Offence: Aggravated, First, by its perennity or assiduity: It is not said, we have offended, or shall offend; but, we doe offend:
The First is the Delictum, or Offence: Aggravated, First, by its perennity or assiduity: It is not said, we have offended, or shall offend; but, we do offend:
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like a quotidian Ague, it takes and shakes us every day. Secondly, by its multiplicity: it cannot say as Elijah did, I am left alone, and they seek my life:
like a quotidian Ague, it Takes and shakes us every day. Secondly, by its Multiplicity: it cannot say as Elijah did, I am left alone, and they seek my life:
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Secondly, by their Generallity, not partially but universally expressed, Omnes, All. Et qui dicit omnes excludit neminem, and in saying [ all ] he excepts or exempts none at all, from offending, and that in many things.
Secondly, by their Generality, not partially but universally expressed, Omnes, All. Et qui dicit omnes excludit neminem, and in saying [ all ] he excepts or exempts none At all, from offending, and that in many things.
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The vulgar Latine translates the originall word, Offendimus, we offend, or stumble. Sinne (indeed) is offendiculum, a stumbling stone, or block of offence;
The Vulgar Latin translates the original word, Offendimus, we offend, or Stumble. Sin (indeed) is Offendiculum, a stumbling stone, or block of offence;
it was the grace of God that upheld us, and gave us warning of it, that we might have the more free progresse in our journey to the heavenly Canaan. Sin offendeth God, our selves, and our Neighbours.
it was the grace of God that upheld us, and gave us warning of it, that we might have the more free progress in our journey to the heavenly Canaan. since offends God, our selves, and our Neighbours.
Yea, sinne is so offensive to him, that nothing but the merits and intercession of his beloved Sonne and our alone Saviour, Jesus Christ, can appease his wrath,
Yea, sin is so offensive to him, that nothing but the merits and Intercession of his Beloved Son and our alone Saviour, jesus christ, can appease his wrath,
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If thy right eye offend thee pluck it out, Mat. 5.29. where by the eye, hand and foot, our Saviour meaneth, the lusts of the flesh and the concupiscences of the old man, which doe often molest and offend the new man, in its running in the path of God's commandements.
If thy right eye offend thee pluck it out, Mathew 5.29. where by the eye, hand and foot, our Saviour means, the Lustiest of the Flesh and the concupiscences of the old man, which do often molest and offend the new man, in its running in the path of God's Commandments.
and spreads over it the banner of his love: If he doth not, it proves, not onely an Accuser, and a Judge; but an Executioner also. Thirdly, it offendeth our Neighbours:
and spreads over it the banner of his love: If he does not, it Proves, not only an Accuser, and a Judge; but an Executioner also. Thirdly, it offends our Neighbours:
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it made the holy Prophet David complain bitterly in his abode with incorrigible, implacable, and prophane Persons, Psal. 120. Woe is me, that I am constrained to dwell with Meseck,
it made the holy Prophet David complain bitterly in his Abided with incorrigible, implacable, and profane Persons, Psalm 120. Woe is me, that I am constrained to dwell with Meshech,
The Sodomits unlawfull deeds vexed Lot 's righteous soule from day to day, 1 Pet. 2.7, 8. And these five severall waies, especially doe we offend our Neighbours: 1. By evill example. 2. By evill counsell. 3. By base detraction. 4. By false doctrine. 5. By the abuse of Christian liberty.
The Sodomites unlawful Deeds vexed Lot is righteous soul from day to day, 1 Pet. 2.7, 8. And these five several ways, especially do we offend our Neighbours: 1. By evil Exampl. 2. By evil counsel. 3. By base detraction. 4. By false Doctrine. 5. By the abuse of Christian liberty.
Let us with Saint Paul, therein exercise our selves to have alwaies a conscience void of offence toward God, and toward Men, Act. 24.16. Let us give no offence neither to the Jewes, nor to the Grecians, nor to the Church of God, 1 Cor. 10.32. In a word, Let us not doe any thimg without Faith and Charity:
Let us with Saint Paul, therein exercise our selves to have always a conscience void of offence towards God, and towards Men, Act. 24.16. Let us give no offence neither to the Jews, nor to the Greeks, nor to the Church of God, 1 Cor. 10.32. In a word, Let us not do any thimg without Faith and Charity:
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but we also fall, and so our best Translation renders it, In multis labimur omnes, NONLATINALPHABET, we fall many waies. This Fall is not corporall, but morall;
but we also fallen, and so our best translation renders it, In multis labimur omnes,, we fallen many ways. This Fallen is not corporal, but moral;
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Some doe take pleasure in sinning; others doe esteem it a sinne to take pleasure therein: some doe sinne through malice; some through frailty: some comit sinne; some fall:
some do take pleasure in sinning; Others do esteem it a sin to take pleasure therein: Some do sin through malice; Some through frailty: Some Commit sin; Some fallen:
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neither before the fact feeling any reluctancy, nor after the fact conceiving any sorrow: These account darknesse, light; and light, darknesse; evill, good; and good, evill;
neither before the fact feeling any reluctancy, nor After the fact conceiving any sorrow: These account darkness, Light; and Light, darkness; evil, good; and good, evil;
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for, will any one of set purpose fall to hurt himselfe? To be overtaken in a fault, (which phrase Saint Paul useth to the Galatians, Gal. 6.1.) is nothing else but this falling in my Text. The phrase reacheth onely those who sinne, dum aut latet veritas, aut compellit infirmitas, as venerable Bede speaketh, either when they are sophistically circumvented,
for, will any one of Set purpose fallen to hurt himself? To be overtaken in a fault, (which phrase Saint Paul uses to the Galatians, Gal. 6.1.) is nothing Else but this falling in my Text. The phrase reaches only those who sin, dum Or latet veritas, Or compellit Infirmitas, as venerable Bede speaks, either when they Are sophistically circumvented,
Peter said unto our Saviour, How often shall my Brother sinne against me, and I shall forgive him? unto seven times? Jesus said unto him, I say not to thee, Ʋnto seven times!
Peter said unto our Saviour, How often shall my Brother sin against me, and I shall forgive him? unto seven times? jesus said unto him, I say not to thee, Ʋnto seven times!
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To practice Pythagoras his golden verse and advise, Before (saith he) thou sufferest sleep to possesse thy tender eyes, aske thy soule thrice over, NONLATINALPHABET;
To practice Pythagoras his golden verse and Advice, Before (Says he) thou sufferest sleep to possess thy tender eyes, ask thy soul thrice over,;
when the day was past and the night come wherein he should take his rest, would aske his mind, What evill hast thou healed this day? What vice hast thou stood against? In what part art thou bettered? And then finding our fallings and offences, let us be instant in Prayer and Repentance:
when the day was past and the night come wherein he should take his rest, would ask his mind, What evil haste thou healed this day? What vice hast thou stood against? In what part art thou bettered? And then finding our fallings and offences, let us be instant in Prayer and Repentance:
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if this our continuall offending were confined to some one pettie sinne, whereunto we are unwillingly carried, by our owne naturall concupiscence, provoking, by the Devils subtilty, perswading,
if this our continual offending were confined to Some one Petty sin, whereunto we Are unwillingly carried, by our own natural concupiscence, provoking, by the Devils subtlety, persuading,
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Sinne like heresie, is of an encroaching nature; as one heresie proveth another; so doth our sinne usher in another, the lesser alwaies making roome for the greater:
Sin like heresy, is of an encroaching nature; as one heresy Proves Another; so does our sin usher in Another, the lesser always making room for the greater:
3. In our Actions, whether Passive or Active; and in Active, whether Naturall or Morall; and in Naturall, whether they be such as tend to our Being, or Wel-being:
3. In our Actions, whither Passive or Active; and in Active, whither Natural or Moral; and in Natural, whither they be such as tend to our Being, or Well-being:
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Should the Lord call us unto a strict triall, how ignorant would our knowledge be found? How fraile our faith? How wavering our hope? How proud our humility? How froward our patience? How cruell our mercies? How lukewarme our prayers? How superficiall our repentance? Alas! alas!
Should the Lord call us unto a strict trial, how ignorant would our knowledge be found? How frail our faith? How wavering our hope? How proud our humility? How froward our patience? How cruel our Mercies? How lukewarm our Prayers? How superficial our Repentance? Alas! alas!
so that we may well say with David, Psal. 130.3. If thou, ô Lord, be extreame to marke what is done amisse, who can be able to stand? Surely, that who, (saith Saint Chrysostome ) is no body at all.
so that we may well say with David, Psalm 130.3. If thou, o Lord, be extreme to mark what is done amiss, who can be able to stand? Surely, that who, (Says Faint Chrysostom) is no body At all.
and (with Mary ) chuse the better part, that shall never be taken from us, Luke 10.41, 42. Yea, let us, who offend in many things, beware that we give not our selves the reins to offend in every thing:
and (with Marry) choose the better part, that shall never be taken from us, Lycia 10.41, 42. Yea, let us, who offend in many things, beware that we give not our selves the reins to offend in every thing:
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Are the KING-Deposing, KING-Killing, ambitious, Jesuited Independents; the rigid, usurping Presbyterians; the love-sick Familists; the milk-white Brownists; the lawlesse Antinomians; the Saint-reigning Millenaries; free-willed Arminians;
are the KING-Deposing, King-killing, ambitious, Jesuited Independents; the rigid, usurping Presbyterians; the lovesick Familists; the milkwhite Brownists; the lawless Antinomians; the Saint-reigning Millennials; free-willed Arminians;
new-fangled, and schismatically intangled Reformers (I should have said Deformers;) meritorious and supererrogatory Romanists, with many more, the like Offenders, comprehended:
newfangled, and schismatically entangled Reformers (I should have said Deformers;) meritorious and supererogatory Romanists, with many more, the like Offenders, comprehended:
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Are they (I say) comprehended in this We, in the Text? Surely, we find them not in the sacred Pages of holy Writ, much lesse in this word We: But find them we shall, in their own fanatick Pamphlets, blurd with self-justifying; yet, most damnable errours;
are they (I say) comprehended in this We, in the Text? Surely, we find them not in the sacred Pages of holy Writ, much less in this word We: But find them we shall, in their own fanatic Pamphlets, blurd with Self-justifying; yet, most damnable errors;
Let us therefore looke upon the plurall personallity, it containing not a gracelesse, but a gratious company, such as are magnum genus, (as Chrysologus terms them) of a right noble stock: Yea, they are NONLATINALPHABET, Of the blood-Royall, in a spirituall sense:
Let us Therefore look upon the plural personality, it containing not a graceless, but a gracious company, such as Are magnum genus, (as Chrysologus terms them) of a right noble stock: Yea, they Are, Of the Blood royal, in a spiritual sense:
For, God is their Father, Christ their elder Brother, the Holy Ghost their Comforter, the Church their Mother, Heaven their inheritance, and Regeneration their Evidence;
For, God is their Father, christ their elder Brother, the Holy Ghost their Comforter, the Church their Mother, Heaven their inheritance, and Regeneration their Evidence;
I, an Apostle, and you Professors, even we; who are called, justified, sanctified, and redeemed by the pretious blood of Jesus Christ. That the deare Children of God, both Ministers,
I, an Apostle, and you Professors, even we; who Are called, justified, sanctified, and redeemed by the precious blood of jesus christ. That the deer Children of God, both Ministers,
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Was not Noah a man beloved of the Lord, and a Preacher of righteousnesse? yet, was he not inebriated with his owne wine? Vino captus, qui diluvium fugerat, saith Saint Ambrose, He was freed from a deluge of water,
Was not Noah a man Beloved of the Lord, and a Preacher of righteousness? yet, was he not inebriated with his own wine? Vino Captus, qui diluvium fugerat, Says Saint Ambrose, He was freed from a deluge of water,
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Had not Lot his Epithete of Just, Just Lot? 1 Pet. 2.7, 8. And was not he vexed at the uncleanly conversation of the wicked? And did not he see the Sodomites burnt with fire for their lusts? yet, did not he doe wickedly,
Had not Lot his Epithet of Just, Just Lot? 1 Pet. 2.7, 8. And was not he vexed At the uncleanly Conversation of the wicked? And did not he see the Sodomites burned with fire for their Lustiest? yet, did not he doe wickedly,
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and (being delivered) burne with incest? Joseph sinned, in swearing, By the life of Phardoh, Gen, 42.15. Aaron sinned, in making the golden Calfe for the Israelites to worship, Exod. 32.21.
and (being Delivered) burn with Incest? Joseph sinned, in swearing, By the life of Phardoh, Gen, 42.15. Aaron sinned, in making the golden Calf for the Israelites to worship, Exod 32.21.
And he and Miriam sinned, in murmuring against Moses, Numb. 12.7, 8. The Prophet Jonah transgressed in flying from Joppe to Tharsus, and in justifying his unjust anger for the Gourd.
And he and Miriam sinned, in murmuring against Moses, Numb. 12.7, 8. The Prophet Jonah transgressed in flying from Joppa to Tharsus, and in justifying his unjust anger for the Gourd.
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Moses (though the Servant of the Lord, and the meekest Man upon the earth) offended in unbelief and anger, Numb. 20.12. & 16.15. The Prophet David was a man according to God's owne heart, 1 Sam. 13.14. and in the state of regeneration;
Moses (though the Servant of the Lord, and the Meekest Man upon the earth) offended in unbelief and anger, Numb. 20.12. & 16.15. The Prophet David was a man according to God's own heart, 1 Sam. 13.14. and in the state of regeneration;
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yet, his heart was uncleane, Psal. 51.10. and he fell into the sinne of adultery, hypocrisie, murther, and ambition, 2 Sam. 11. & 24. Salomon, the wisest Man upon the earth, committed folly.
yet, his heart was unclean, Psalm 51.10. and he fell into the sin of adultery, hypocrisy, murder, and ambition, 2 Sam. 11. & 24. Solomon, the Wisest Man upon the earth, committed folly.
First, to let us understand that both they and we have one and the same God, who was alwaies offended with sinne, were the Persons that wrought it never so great or glorious.
First, to let us understand that both they and we have one and the same God, who was always offended with sin, were the Persons that wrought it never so great or glorious.
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Secondly, to let us know that both they and we have one and the same Physician to cure us of all our maladies, viz: the immaculate Lamb Christ Jesus, who saveth his People from their sinnes, Mat. 1.21.
Secondly, to let us know that both they and we have one and the same physician to cure us of all our maladies, videlicet: the immaculate Lamb christ jesus, who Saveth his People from their Sins, Mathew 1.21.
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As Israel could not passe to Canaan, but through the Desart of Zin: so we must not look to passe to our spirituall Canaan, but through the wildernesse of sinne.
As Israel could not pass to Canaan, but through the Desert of Zin: so we must not look to pass to our spiritual Canaan, but through the Wilderness of sin.
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Philosophers are of opinion, that if the inferiour spheres were not governed and stayed by the highest, the swiftnesse of their motion would quickly fire the world:
Philosophers Are of opinion, that if the inferior spheres were not governed and stayed by the highest, the swiftness of their motion would quickly fire the world:
So I may very well hold, that if the affections of God's dearest Children were not moderated by the guidance of his holy Spirit, they would run so farre into sinne,
So I may very well hold, that if the affections of God's dearest Children were not moderated by the guidance of his holy Spirit, they would run so Far into sin,
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Therefore (as we doe offend in many things) let us in humility and sincerity of heart acknowledge and confesse the same, (as Saint James in my Text) In many things we doe offend.
Therefore (as we do offend in many things) let us in humility and sincerity of heart acknowledge and confess the same, (as Saint James in my Text) In many things we do offend.
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What is man (saith Eliphaz) that he should be cleane? and he that is borne of woman that he should be just? Behold, God found no stedfastnesse in his Saints:
What is man (Says Eliphaz) that he should be clean? and he that is born of woman that he should be just? Behold, God found no steadfastness in his Saints:
yea, the heavens are not cleane in his sight, Job 15.14, 15. Therefore Job acknowledgeth his failings, Job 7.20. and when he came to plead with God for his uprightnesse, did abhorre himselfe, and repented in dust and ashes, Job 42.6. Nehemiah maketh a large confession of his own and the Peoples sinnes, Nehem. 9.5, 6, 7. So Ezra, and Daniel, in the behalf of the People, confesse that justice belongeth to God;
yea, the heavens Are not clean in his sighed, Job 15.14, 15. Therefore Job acknowledgeth his failings, Job 7.20. and when he Come to plead with God for his uprightness, did abhor himself, and repented in dust and Ashes, Job 42.6. Nehemiah makes a large Confessi of his own and the Peoples Sins, Nehemiah 9.5, 6, 7. So Ezra, and daniel, in the behalf of the People, confess that Justice belongeth to God;
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but shame and confusion to themselves, Ezra 9.5, 6, 7. Dan. 9.6, 7. Salomon hath his Booke of Acknowledgment, viz: Ecclesiastes. David confesseth his folly in numbering the People, saying, I have sinned exceedingly in that I have done,
but shame and confusion to themselves, Ezra 9.5, 6, 7. Dan. 9.6, 7. Solomon hath his Book of Acknowledgment, videlicet: Ecclesiastes. David Confesses his folly in numbering the People, saying, I have sinned exceedingly in that I have done,
therefore now Lord, I beseech thee, take away the trespasse of thy Servant: for I have done very foolishly, 2 Sam. 24.10. He confesseth likewise his Adultery with Ʋriah 's Wife, and his Murder, in causing her innocent Husband to be slaine:
Therefore now Lord, I beseech thee, take away the trespass of thy Servant: for I have done very foolishly, 2 Sam. 24.10. He Confesses likewise his Adultery with Ʋriah is Wife, and his Murder, in causing her innocent Husband to be slain:
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Those that came to John the Baptist to be Baptized of him, came confessing their sinnes, Matth. 3.6. Saint Peter said to Christ, Goe from me for I am a sinfull man;
Those that Come to John the Baptist to be Baptised of him, Come confessing their Sins, Matthew 3.6. Saint Peter said to christ, Go from me for I am a sinful man;
Nay further, Saint John saith, that we sinne, in saying we have no sinne, 1 Joh. 1.8. If we say that we have no sinne, we deceive our selves, and there is no truth in us.
Nay further, Saint John Says, that we sin, in saying we have no sin, 1 John 1.8. If we say that we have no sin, we deceive our selves, and there is no truth in us.
for his seed remaineth in him, neither can he sinne, because he is borne of God? I shall answer briefly, To commit sinne signifieth, not simply to sinne:
for his seed remains in him, neither can he sin, Because he is born of God? I shall answer briefly, To commit sin signifies, not simply to sin:
It importeth not a mixt action, wherein the Sinner is partly willing, partly unwilling; but an absolute resigning of that faculty for the performance of wicked designes.
It imports not a mixed actium, wherein the Sinner is partly willing, partly unwilling; but an absolute resigning of that faculty for the performance of wicked designs.
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If it violently overrule us, we will not willingly let it rule over us: If therefore a poore Sinner can say with the Apostle, Rom. 7.23. I would not willingly doe that evill which I doe;
If it violently overrule us, we will not willingly let it Rule over us: If Therefore a poor Sinner can say with the Apostle, Rom. 7.23. I would not willingly do that evil which I do;
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In the best of God's Children there is Nature, Creation, and the first Adam, which makes them to offend in many things. Againe, there is in them Grace, Regeneration,
In the best of God's Children there is Nature, Creation, and the First Adam, which makes them to offend in many things. Again, there is in them Grace, Regeneration,
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let us comfortably assure our selves, that by grace we shall be Victors; yea, more: than Conquerours, through Jesus Christ, who hath so freely and dearly loved us.
let us comfortably assure our selves, that by grace we shall be Victor's; yea, more: than Conquerors, through jesus christ, who hath so freely and dearly loved us.
Let us therefore implore this spirit of Sanctification, and let us beseech the Almighty to drive the Zanzummims, our sinnes out of the land of our hearts by the Israel of his grace.
Let us Therefore implore this Spirit of Sanctification, and let us beseech the Almighty to drive the Zanzummins, our Sins out of the land of our hearts by the Israel of his grace.
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what is our life? is it not as it were a Booke? our birth is the Title-page, our baptisme the Epistle Dedicatory, our groanes and cryings the Epistle to the Reader, our childhood is the Argument and Contents of the whole ensuing Treatise, our life and actions are the Subject, our sinnes and errours are the Faults escaped;
what is our life? is it not as it were a Book? our birth is the Title page, our Baptism the Epistle Dedicatory, our groans and cryings the Epistle to the Reader, our childhood is the Argument and Contents of the Whole ensuing Treatise, our life and actions Are the Subject, our Sins and errors Are the Faults escaped;
Again, let us not turne ego into ille, or nos into vos; let us not look upon the offences of others, and forget our owne. The Cock clapt his wings first to his own sides and awoke himself,
Again, let us not turn ego into Isle, or nos into vos; let us not look upon the offences of Others, and forget our own. The Cock clapped his wings First to his own sides and awoke himself,
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Let us not be Mole-eyed towards our selves, and Eagle-eyed towards our Brethren, and so turne Christ's, Sed vos pro vobis, into Virgils Sic vos non vobis.
Let us not be Mole-eyed towards our selves, and Eagle-eyed towards our Brothers, and so turn Christ's, said vos Pro vobis, into Virgils Sic vos non vobis.
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Let us not be like Crates Thebanus, who is called, NONLATINALPHABET, a Dore-opener; because he used to rush into every mans house (as our English-H•drivers did alate) and there to find fault with whatsoever was amisse.
Let us not be like Crates Thebanus, who is called,, a Dore-opener; Because he used to rush into every men house (as our English-H•drivers did alate) and there to find fault with whatsoever was amiss.
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and (for ought I know) belongeth to a Generall: But, shall I say, to a Thomas, who would not believe his Master? Nay, rather to a blessed Saint, (viz: Saint James ) who died (though a Bishop ) for the honour of his Master, Quis non contremiscat (faith Saint Austin) cum Apostolus dicit [ Omnes? ] non offenditis, sed offendimus? Who cannot but tremble,
and (for ought I know) belongeth to a General: But, shall I say, to a Thomas, who would not believe his Master? Nay, rather to a blessed Saint, (videlicet: Saint James) who died (though a Bishop) for the honour of his Master, Quis non contremiscat (faith Saint Austin) cum Apostles dicit [ Omnes? ] non offenditis, sed offendimus? Who cannot but tremble,
Moreover, this [ All ] pricketh, not onely the Church Militant, which is invisible; but that part also, which is visible: For, à meliori ad pejus valet argumentum:
Moreover, this [ All ] pricks, not only the Church Militant, which is invisible; but that part also, which is visible: For, à meliori ad Worse valet argumentum:
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If the Babes of grace will depose their KING, the gracelesse Babes will murther Him: If black Saints have their aberrations, white Devils will have their transgressions;
If the Babes of grace will depose their KING, the graceless Babes will murder Him: If black Saints have their aberrations, white Devils will have their transgressions;
Who can say, I have made my heart clean, I am cleane from sinne? Prov. 20.9. Surely, there is no man just on the earth, that doeth good, and sinneth not, Eccles. 7.22. There is no man that sinneth not, 2 Chron. 6.36.
Who can say, I have made my heart clean, I am clean from sin? Curae 20.9. Surely, there is no man just on the earth, that doth good, and Sinneth not, Eccles. 7.22. There is no man that Sinneth not, 2 Chronicles 6.36.
We know but in part, saith S. Paul, 1 Cor. 13.12. When the Sonne of Man commeth, shall he find faith on earth? saith our Saviour, Luke 18.8. Againe, for her Conversation, she is like Jacob 's party coloured sheep:
We know but in part, Says S. Paul, 1 Cor. 13.12. When the Son of Man comes, shall he find faith on earth? Says our Saviour, Lycia 18.8. Again, for her Conversation, she is like Jacob is party coloured sheep:
There will be tares amongst the wheat, in the same field: chaffe with the corne, on the same floore, Mat. 3.12. good fish and bad in the same net, Mat. 13.47.
There will be tares among the wheat, in the same field: chaff with the corn, on the same floor, Mathew 3.12. good Fish and bad in the same net, Mathew 13.47.
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Was not Saint Chrysostome blinded with the opinion of Free-will, and Peter's Supremacy? did not Saint Cyprian hold Rebaptization? did not Origen maintaine Universall salvation of Men and Devils? did not Saint Austine write doubtfully about Purgatory,
Was not Saint Chrysostom blinded with the opinion of Freewill, and Peter's Supremacy? did not Saint Cyprian hold Rebaptization? did not Origen maintain Universal salvation of Men and Devils? did not Saint Augustine write doubtfully about Purgatory,
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and for a while held confidently that Children could not be saved without the Lord's Supper? Did not Saint Jerome maintaine Virginity above Marriage? Did not Tertullian believe second Marriage unlawfull? Illiricus fail about Originall sin? And Luther about Consubstantiation? Cum multis aliis, &c. Yea, whole Churches have offended in matters of Faith, and good Manners. The Galatians erred about Justification: The Corinthians about the Resurrection:
and for a while held confidently that Children could not be saved without the Lord's Supper? Did not Saint Jerome maintain Virginity above Marriage? Did not Tertullian believe second Marriage unlawful? Illyricus fail about Original since? And Luther about Consubstantiation? Cum multis Others, etc. Yea, Whole Churches have offended in matters of Faith, and good Manners. The Galatians erred about Justification: The Corinthians about the Resurrection:
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& 17. Were not the seven Churches of Asia faulty? Jezebel prevailed in Thyatira; Sardis had a name without life; Pergamus was tainted with Baalisme; and Laodicea with luke-warmnesse; and Ephesus had forsaken her first Love. And doth it not appeare, that the visible and glorious Churches of Jerusalem, Alexandria, and Antioch, have grievously erred and offended,
& 17. Were not the seven Churches of Asia faulty? Jezebel prevailed in Thyatira; Sardis had a name without life; Pergamos was tainted with Baalism; and Laodicea with lukewarmness; and Ephesus had forsaken her First Love. And does it not appear, that the visible and glorious Churches of Jerusalem, Alexandria, and Antioch, have grievously erred and offended,
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And are not we (think ye) much bound to our Proto parents for this our fraile and weak condition? Surely, their unlawfull desire of knowledge, brought upon them,
And Are not we (think you) much bound to our Proto Parents for this our frail and weak condition? Surely, their unlawful desire of knowledge, brought upon them,
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Our first Parents, with a short breakfast, have brought a surfet upon us all, their Posterity, whereof they cannot recover so long as they doe breath under earths spangled Canopie:
Our First Parents, with a short breakfast, have brought a surfeit upon us all, their Posterity, whereof they cannot recover so long as they do breath under earth's spangled Canopy:
every man to his Tents, O England! How many Sacrilegious Baltasars, Plundering Achans, Heart-burning Sauls, Covetous Nabals, Oppressing Ahabs, Whorish Jezebels, Temporizing Demasses, Fratricideous Cains, Regicideous Jehues, Bloodthirsty Nimrods, Malicious Doegs, Backbiting Ziba 's, Cursing Shimei 's, Scoffing Chams, and Prophane Esaus! I say againe, Oh how many! The Eccho answers, Many.
every man to his Tents, Oh England! How many Sacrilegious Baltasars, Plundering Achans, Heartburning Saul's, Covetous Nabal's, Oppressing Ahabs, Whorish Jezebels, Temporizing Dema sus, Fratricideous Cains, Regicideous Jehu's, Bloodthirsty Nimrods, Malicious Doegs, Backbiting Ziba is, Cursing Shimei is, Scoffing Chams, and Profane Esaus! I say again, O how many! The Echo answers, Many.
but their waies are the waies of death: Our Saviour calls them, painted Sepulchers, Sepulchra, quasi semi-sepulchra, exterius nitida, interius foetida, faire without, and foule within.
but their ways Are the ways of death: Our Saviour calls them, painted Sepulchers, Sepulchra, quasi semi-sepulchra, exterius nitida, Interius foetida, fair without, and foul within.
They are like unto Apothecaries Galli-pots, quorum tituli remedium habent, pixides venenum, without they have the title of some excellent preservative;
They Are like unto Apothecaries Galli-pots, quorum Titles remedium habent, pixides venenum, without they have the title of Some excellent preservative;
Outwardly they will be John, but inwardly they will be Herod: They professe like Saints, but practise like Sathans: they have their long Prayers, but their short preyings.
Outwardly they will be John, but inwardly they will be Herod: They profess like Saints, but practice like Satan's: they have their long Prayers, but their short preyings.
and our Saviour denounceth Eight woes against Hypocrites in Matth. 23. Neither (to my present remembrance) could I ever find that he converted any such.
and our Saviour Denounceth Eight woes against Hypocrites in Matthew 23. Neither (to my present remembrance) could I ever find that he converted any such.
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Are thy hands full of blood? make thy many prayers then and see if God will heare thee in the day of thy calamity. Isa. 1.15. He that regardeth iniquity in his heart God will not heare;
are thy hands full of blood? make thy many Prayers then and see if God will hear thee in the day of thy calamity. Isaiah 1.15. He that Regardeth iniquity in his heart God will not hear;
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Thou dost fast (perhaps) but is it to strife and debate, and to smite with the fist of wickednesse? Thou dost give Almes to the poore (peradventure) sometimes:
Thou dost fast (perhaps) but is it to strife and debate, and to smite with the fist of wickedness? Thou dost give Alms to the poor (Peradventure) sometime:
but to doe it with blood, injustice, and lies, was so detestable unto him, that he threatens an utter desolation to both Zion and Jerusalem, for their sakes.
but to do it with blood, injustice, and lies, was so detestable unto him, that he threatens an utter desolation to both Zion and Jerusalem, for their sakes.
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But doe we all continually offend in many things? And shall we doe so till death? What may we then thinke of those fanatick spirits, who doe ascribe, judgement, without errour;
But doe we all continually offend in many things? And shall we do so till death? What may we then think of those fanatic spirits, who do ascribe, judgement, without error;
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for some of their Popes have beene Conjurers, Sorcerers and Inchanters, Adulterers, Murtherers, Hereticks and Atheists; yea (in a word) their Innocents, Nocents; their Benedicts, Maledicts; their Bonifaces, Malifaces, &c. Therefore (I say) their Jesuites of late have found out a subtile distinction, viz: that the Pope may sinne, erre and offend in his owne person,
for Some of their Popes have been Conjurers, Sorcerers and Enchanters, Adulterers, Murderers, Heretics and Atheists; yea (in a word) their Innocents, Nocents; their Benedicts, Maledicts; their Boniface's, Malifaces, etc. Therefore (I say) their Jesuits of late have found out a subtle distinction, videlicet: that the Pope may sin, err and offend in his own person,
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for if the Pope cannot guide his owne faith, how can it be expected that he should guide the faith of the Church? The rule must not onely make strait that which is crooked,
for if the Pope cannot guide his own faith, how can it be expected that he should guide the faith of the Church? The Rule must not only make strait that which is crooked,
Moreover, these Romanists deserve to be blamed, for affirming, that the blessed Virgin was pure from all sinne, both Originall, and Actuall: Their words are these;
Moreover, these Romanists deserve to be blamed, for affirming, that the blessed Virgae was pure from all sin, both Original, and Actual: Their words Are these;
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Well may likewise the Manichees, Catherists, or Puritanes, be condemned, who (as Saint Jerome writeth) avouched, That they neither had sinned, nor could sinne;
Well may likewise the manichees, Catherists, or Puritanes, be condemned, who (as Saint Jerome Writeth) avouched, That they neither had sinned, nor could sin;
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as that they needed not, neither would they vouchsafe to say that Petition in the Lords Prayer, Forgive us our trespasses, (as Saint Austine testifyeth, lib. 2. cont. Petil. c. 14.) Moreover, the Adamites, who deemed themselves as pure as Adam and Evah were before their Fall, (as Epiphanius averreth.) And the damnable Carpocratiant, who blasphemously belched out of their black mouthes and sulpherous breaths, that they were as holy as Christ Jesus himselfe, (as Ireneus affirmeth, lib. 1. c. 24.) I might here point out unto you many more sinful-sinlesse Justitiaries, as the Novatians, Jovinians, Enthusiasts, Antinomists, Brownists, Barrowists, Independents, and Millenaries: But, it is not my desire to lead you any longer in these crooked paths;
as that they needed not, neither would they vouchsafe to say that Petition in the lords Prayer, Forgive us our Trespasses, (as Saint Augustine Testifieth, lib. 2. contentedly. Petil c. 14.) Moreover, the Adamites, who deemed themselves as pure as Adam and Eve were before their Fallen, (as Epiphanius averreth.) And the damnable Carpocratiant, who blasphemously belched out of their black mouths and sulphurous breathes, that they were as holy as christ jesus himself, (as Irenaeus Affirmeth, lib. 1. c. 24.) I might Here point out unto you many more sinful-sinlesse Justiciaries, as the Novatians, Jovinians, Enthusiasts, Antinomists, Brownists, Barrowists, Independents, and Millennials: But, it is not my desire to led you any longer in these crooked paths;
neither will I detaine you in the barren wildernesse of vaine man's pharisaicall conceits, where you may (doubtlesse) be scratcht and torne with thornes and briers:
neither will I detain you in the barren Wilderness of vain Man's pharisaical conceits, where you may (doubtless) be scratched and torn with thorns and briers:
Ʋbi debita consideratio? Where is our due consideration? Have all Gods deare Children their frailties and deviations? Is his Church visible and invisible possessed with an Ignis fatuus that leads out of the way? Are his chosen, subject to many aberrations and transgressions? And shall not we, even all we of England, who were sometimes members of the most glorious,
Ʋbi Debita consideratio? Where is our due consideration? Have all God's deer Children their frailties and deviations? Is his Church visible and invisible possessed with an Ignis fatuus that leads out of the Way? are his chosen, Subject to many aberrations and transgressions? And shall not we, even all we of England, who were sometime members of the most glorious,
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and before the day of the Lords anger come upon you, Zeph. 2.1, 2. Let me speak to all the Tribes of Israel, to all the states and conditions of England; to you of Judah, the Princes; to you of Benjamin, the Counsellours; to you of Assur, the Merchants; and to you of Levi, the Priests: yea, to you all of what ranke or quality soever.
and before the day of the lords anger come upon you, Zephaniah 2.1, 2. Let me speak to all the Tribes of Israel, to all the states and conditions of England; to you of Judah, the Princes; to you of Benjamin, the Counsellors; to you of Assur, the Merchant's; and to you of Levi, the Priests: yea, to you all of what rank or quality soever.
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and the bleating of the Sheep? What may we understand by those strong cries which ascend up to heaven for vengeance to fall downe upon us? You that turne Bethel into Beth-aven, the house of God into a den of Thieves:
and the bleating of the Sheep? What may we understand by those strong cries which ascend up to heaven for vengeance to fallen down upon us? You that turn Bethel into Beth-aven, the house of God into a den of Thieves:
You, that rob the Levites of their portion, devouring whole Churches, Steeples and all, and have the bells jingling at your heeles, doe not ye offend? You, that cause judgement,
You, that rob the Levites of their portion, devouring Whole Churches, Steeples and all, and have the Bells' jingling At your heals, do not you offend? You, that cause judgement,
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You, that declared and protested, that you did not fight against the Power and Person of the KING, onely against his evill Councell: You likewise that declared, [ calling heaven and earth to record of your reall intentions ] that you would re-inthrone Him and restore Him to His just Rights, have not ye offended? For, doth not he, that provoketh him to anger (onely) sinne against his owne soule? You, who (through ambition) have trod upon the Crowne, and trampled upon the Scepter, and would not be subject to superiority:
You, that declared and protested, that you did not fight against the Power and Person of the KING, only against his evil Council: You likewise that declared, [ calling heaven and earth to record of your real intentions ] that you would reinthrone Him and restore Him to His just Rights, have not you offended? For, does not he, that provokes him to anger (only) sin against his own soul? You, who (through ambition) have trod upon the Crown, and trampled upon the Sceptre, and would not be Subject to superiority:
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You, who (through covetousnesse) have sequestred, and plundered mens Estates, and (to fill your unsatiable desires) have been prodigall in shedding your Brethrens blood:
You, who (through covetousness) have sequestered, and plundered men's Estates, and (to fill your unsatiable Desires) have been prodigal in shedding your Brothers' blood:
Let me aske (I pray) have not you offended? nay, do not you still offend? Let me aske you of the Parliament & Assembly; Have not you offended God, your King, the Church, the Common-wealth, this whole Nation, & your own Consciences? shall I say in doing no good,
Let me ask (I pray) have not you offended? nay, do not you still offend? Let me ask you of the Parliament & Assembly; Have not you offended God, your King, the Church, the Commonwealth, this Whole nation, & your own Consciences? shall I say in doing no good,
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Have not Councels erred and offended, even in matters of faith? Was it not ordained by a Councell, that if any man did confesse that Jesus was the Christ, he should be excommunicate? Was there not a Councell gathered to suppresse Christ and his Doctrine? Did not a Councell consult how they might take Jesus by subtilty and kill him? Did not a Councell seek for false Witnesse to put him to Death? Was not Jesus bound, led away,
Have not Counsels erred and offended, even in matters of faith? Was it not ordained by a Council, that if any man did confess that jesus was the christ, he should be excommunicate? Was there not a Council gathered to suppress christ and his Doctrine? Did not a Council consult how they might take jesus by subtlety and kill him? Did not a Council seek for false Witness to put him to Death? Was not jesus bound, led away,
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But, doth Saint James acknowledge this? Ʋbi cenfessle nostra? where is our confession? We decline sinne through all the cases, (saith one witily:) In the Nominative, by Pride; in the Genetive, by Luxury; in the Dative, by Simonie; in the Accusative, by Detraction; in the Vocative, by Adulation; in the Ablative, by Extortion: And shall we not acknowledge them, in any case? God gave shame for sinne, and boldnesse for confession;
But, does Saint James acknowledge this? Ʋbi cenfessle nostra? where is our Confessi? We decline sin through all the cases, (Says one wittily:) In the Nominative, by Pride; in the Genitive, by Luxury; in the Dative, by Simony; in the Accusative, by Detraction; in the Vocative, by Adulation; in the Ablative, by Extortion: And shall we not acknowledge them, in any case? God gave shame for sin, and boldness for Confessi;
and, when sinne is committed, shall shame be absent? and, when it should be confest, shall shame be present? Shall we be like unto the Elephant, who will not drinke of cleer water in the limpid fountaine,
and, when sin is committed, shall shame be absent? and, when it should be confessed, shall shame be present? Shall we be like unto the Elephant, who will not drink of clear water in the limpid fountain,
Let us not hide our sinnes, either by excusing them, with Aaron, Exod. 32.24. or by colouring them with faire pretenses and distinctions, as the Jewes. Jer. 22.14.
Let us not hide our Sins, either by excusing them, with Aaron, Exod 32.24. or by colouring them with fair pretences and Distinctions, as the Jews. Jer. 22.14.
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as Adam, Gen. the 3. Or by defending them, or by extenuating them, or lastly, by denying them, as the Harlot, Prov. 20.30. Let us not say, as those in Saint Bernard 's dayes, Non feci; si feci, non malè feci;
as Adam, Gen. the 3. Or by defending them, or by extenuating them, or lastly, by denying them, as the Harlot, Curae 20.30. Let us not say, as those in Saint Bernard is days, Non Feci; si Feci, non malè Feci;
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Deus tegat vulnera, noli tu (saith Saint Austine, in Psal. 31.) Si tu tegere volueris, embescens medicus non curabit, Let God hide thy wounds, doe not thou;
Deus tegat vulnera, noli tu (Says Faint Augustine, in Psalm 31.) Si tu Tegere volueris, embescens medicus non curabit, Let God hide thy wounds, do not thou;
Solvit criminum nexus, verecunda confessio peccatorum, saith Saint Ambrose, lib. 2. de penit. the knot of our sinnes is loosed by an humble confession of them.
Solvit crimen nexus, verecunda confessio peccatorum, Says Saint Ambrose, lib. 2. de Penit. the knot of our Sins is loosed by an humble Confessi of them.
It was a very easie physick which the Man of God prescribed unto Naaman, (2 Kings 9.10.) viz: to go and wash seven times in the River Jordan, and to be cleansed from his leprosie:
It was a very easy physic which the Man of God prescribed unto Naaman, (2 Kings 9.10.) videlicet: to go and wash seven times in the River Jordan, and to be cleansed from his leprosy:
But, is our condition thus transgressive, and therefore deplorable? Ʋbi tùm Patientia nostra? Where is then our Patience? When Samuel told Eli from the mouth of God, that the wickednesse of his house should not be purged with sacrifice, or burntoffering, for ever;
But, is our condition thus transgressive, and Therefore deplorable? Ʋbi tùm Patientia nostra? Where is then our Patience? When Samuel told Eli from the Mouth of God, that the wickedness of his house should not be purged with sacrifice, or Burnt offering, for ever;
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David fled from Jerusalem with this patheticall and patient resolution, (2 Sam. 15.25, 26.) If I shall finde favour in the eies of the Lord, he will bring me againe,
David fled from Jerusalem with this pathetical and patient resolution, (2 Sam. 15.25, 26.) If I shall find favour in the eyes of the Lord, he will bring me again,
The Lord hath brought upon thee all the blood of the house of Saul, &c. 2 Sam. 16.7, 8. What said David to Abishai, who would have cut off this Miscreants head, ver. 11. Behold, my Sonne, which came of mine owne bowels, seeketh my life:
The Lord hath brought upon thee all the blood of the house of Saul, etc. 2 Sam. 16.7, 8. What said David to Abishai, who would have Cut off this Miscreants head, ver. 11. Behold, my Son, which Come of mine own bowels, seeks my life:
And marvell not to heare him thus speaking, when you throughly weigh that ingenuous acknowledgement of his (in Psalme the 119.75.) saying, I know thy judgements are right,
And marvel not to hear him thus speaking, when you thoroughly weigh that ingenuous acknowledgement of his (in Psalm the 119.75.) saying, I know thy Judgments Are right,
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for, if God should beat us with as many rods, as we have grieved him with sinnes, he should adde yet ten times more to our greatest afflictions: We goe astray like sheep;
for, if God should beatrice us with as many rods, as we have grieved him with Sins, he should add yet ten times more to our greatest afflictions: We go astray like sheep;
shall we barke or bleate, when God sends forth his dogge (affliction) to bring us home againe? Will the dutifull Child be outragious against his loving Father for a slight correction,
shall we bark or bleat, when God sends forth his dog (affliction) to bring us home again? Will the dutiful Child be outrageous against his loving Father for a slight correction,
when as (for his grosse offences) he deserves an heavy punishment? Will the skilfull Mariner be offended at a boysterous wind, which (notwithstanding) to him is a favourable gale to bring him to his wished Port? God (yea, our gracious God) dealeth with his Children,
when as (for his gross offences) he deserves an heavy punishment? Will the skilful Mariner be offended At a boisterous wind, which (notwithstanding) to him is a favourable gale to bring him to his wished Port? God (yea, our gracious God) deals with his Children,
so God causeth his Benjamins (his Children) to drinke of the cup of tribulation, that (when they have offended by riding full speed after their owne vaine imaginations) they may make a gentle retreat (through patience) into the communicative lines of Gods free acceptance. We are empty of goodnesse;
so God Causes his Benjamites (his Children) to drink of the cup of tribulation, that (when they have offended by riding full speed After their own vain Imaginations) they may make a gentle retreat (through patience) into the communicative lines of God's free acceptance. We Are empty of Goodness;
In the time of prosperity, the regenerate do hold forth the white Rose of innocency; but in the time of adversity, the red Rose of submissive meeknesse.
In the time of Prosperity, the regenerate do hold forth the white Rose of innocency; but in the time of adversity, the read Rose of submissive meekness.
Yea (Beloved) as we all offend in many things, set us all be obedient in this one thing, viz: To runne with patience the race that is set before us, looking towards Jesus, the Author and Finisher of our faith:
Yea (beloved) as we all offend in many things, Set us all be obedient in this one thing, videlicet: To run with patience the raze that is Set before us, looking towards jesus, the Author and Finisher of our faith:
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But, is this the height of our terrene perfection, and the summity of our earthly glory, to have our coate of Or, and our conversation Sable; to be graced with the Title of Saints, and to be disgraced with the Tract of Malefactours; to be all endowed with integrity,
But, is this the height of our terrene perfection, and the summity of our earthly glory, to have our coat of Or, and our Conversation Sable; to be graced with the Title of Saints, and to be disgraced with the Tract of Malefactors; to be all endowed with integrity,
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Qualis imitatio nostra? How should our imitation be qualified? Greg: Naz: in his panegyricall Oration in the behalfe of Saint Basit, saith, that his Parishioners so dearly and truly affected,
Qualis imitatio nostra? How should our imitation be qualified? Greg: Nazareth: in his panegyrical Oration in the behalf of Saint Basit, Says, that his Parishioners so dearly and truly affected,
Let us not therefore draw the infirmities and deformities of others in lively colours, and pourtray their comely feature in dead: Let not others evill actions become a copy for us to write after;
Let us not Therefore draw the infirmities and deformities of Others in lively colours, and portray their comely feature in dead: Let not Others evil actions become a copy for us to write After;
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if any evill, let us shun and avoyd them in that. Agreeable hereunto is that counsell of Saint Paul, 1 Cor. 11.1. Be ye Followers of me (saith he) as I am of Christ; i. e.
if any evil, let us shun and avoid them in that. Agreeable hereunto is that counsel of Saint Paul, 1 Cor. 11.1. Be you Followers of me (Says he) as I am of christ; i. e.
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in imitating the copy, will he imitate the blots? As (therefore) the Pilot lookes to the Northerne Starre to bring him to his wished Part: so let our eies be set upon the good actions of our brethren (for our imitation) to bring us to the Haven of eternall happinesse:
in imitating the copy, will he imitate the blots? As (Therefore) the Pilot looks to the Northern Star to bring him to his wished Part: so let our eyes be Set upon the good actions of our brothers (for our imitation) to bring us to the Haven of Eternal happiness:
nay, shall their oathes drop out of their mouthes, like Joab 's sword out of his sheath? Rather, they will send them forth like a flock of birds, hundreds together,
nay, shall their Oaths drop out of their mouths, like Joab is sword out of his sheath? Rather, they will send them forth like a flock of Birds, hundreds together,
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They will robbe, and plunder, and levell the estates of their brethren, because the Israelites (though by an especiall warrant from God, for their good service) robb'd the Ethnick Egyptians. They will account uncleannesse to be but a veniall sinne, because David committed adultery.
They will rob, and plunder, and level the estates of their brothers, Because the Israelites (though by an especial warrant from God, for their good service) robbed the Ethnic egyptians. They will account uncleanness to be but a venial sin, Because David committed adultery.
Or, like Catiline, who when he had fired the City of Rome with his conspiracies, had no more grace then to say, Incendium meum ruinâ extinguam, I will quench the fire I have kindled with a finall ruine;
Or, like Catiline, who when he had fired the city of Room with his conspiracies, had no more grace then to say, Incendium meum ruinâ extinguam, I will quench the fire I have kindled with a final ruin;
for, Praeventio dici non potest (saith Saint Jerome) cùm quid praemeditatò fit: That man cannot be said to be prevented, who doth any thing upon serious premeditation.
for, Praeventio dici non potest (Says Faint Jerome) cùm quid praemeditatò fit: That man cannot be said to be prevented, who does any thing upon serious premeditation.
and their transgressions make us more watchfull over our waies, more suspicious of our weaknesse, and more forward to flee to God for his assistance in the way to Heaven.
and their transgressions make us more watchful over our ways, more suspicious of our weakness, and more forward to flee to God for his assistance in the Way to Heaven.
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If this be done to the green tree, what to the dry? If to the best, what to the bad? If God suffers his deare Children to fall into sinne, let us looke narrowly to our selves,
If this be done to the green tree, what to the dry? If to the best, what to the bad? If God suffers his deer Children to fallen into sin, let us look narrowly to our selves,
Moreover, are we all found guilty before God 's Tribunall of justice? Ʋbi fiducia nostra? where is our faith and confidence? Why doe not we flie to his seat of mercy? when we doe approach that, with true faith and repentance, we shall assuredly obtaine the free pardon and forgivenesse of all our sinnes.
Moreover, Are we all found guilty before God is Tribunal of Justice? Ʋbi Fiducia nostra? where is our faith and confidence? Why do not we fly to his seat of mercy? when we do approach that, with true faith and Repentance, we shall assuredly obtain the free pardon and forgiveness of all our Sins.
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as he did Manasses, 2 Chron. 33. Some among the Corinthians were Fornicators, Adulterers, Wantons, and Buggerers, Thieves, Covetous, Drunkards, Raylers, and Extortioners;
as he did Manasses, 2 Chronicles 33. some among the Corinthians were Fornicators, Adulterers, Wantons, and Buggers, Thieves, Covetous, Drunkards, Railers, and Extortioners;
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yet, were they washed, sanctified, and justified in the name of the Lord Jesus, and by the Spirit of our God, 1 Cor. 6.9, 11. None are exempted from pardon,
yet, were they washed, sanctified, and justified in the name of the Lord jesus, and by the Spirit of our God, 1 Cor. 6.9, 11. None Are exempted from pardon,
but such as totally and finally deny Christ, Matth. 10.37. or, such as are guilty of a universall, totall and finall Apostacy and Impenitency, Heb. 6.4, 5, 6. Or, (lastly) such as wilfully and malitiously renounce the known truth.
but such as totally and finally deny christ, Matthew 10.37. or, such as Are guilty of a universal, total and final Apostasy and Impenitency, Hebrew 6.4, 5, 6. Or, (lastly) such as wilfully and maliciously renounce the known truth.
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Let us with comfort assure our selves, there is hope in store for great and heinous Offenders; (contrary to the grosse opinion of the Novatians and others, who teach that sinnes committed after a mass conversion are unpardonable) for,
Let us with Comfort assure our selves, there is hope in store for great and heinous Offenders; (contrary to the gross opinion of the Novatians and Others, who teach that Sins committed After a mass conversion Are unpardonable) for,
Saint Jerome propoundeth a fit question out of those words of Salomon ( Prov. 24.16.) A just man falleth seven times and riseth up againe, and he answers it as comfortable, viz: Si justus, quomodo cadit? si cadit, quomodo justus? Nunquam amittit nomen justititiae, qui resurgit per poenitentiam;
Saint Jerome propoundeth a fit question out of those words of Solomon (Curae 24.16.) A just man falls seven times and Riseth up again, and he answers it as comfortable, videlicet: Si justus, quomodo Cadit? si Cadit, quomodo justus? Never Amittit Nome justititiae, qui resurgit per poenitentiam;
If we doe, we deserve Saint Austine 's objurgation, Mentiris Cain, mentiris in gutture, thou liest Cain, thou liest in thy throat, Gods mercies are more than thy sinnes,
If we do, we deserve Saint Augustine is objurgation, Mentiris Cain, Mentiris in gutture, thou liest Cain, thou liest in thy throat, God's Mercies Are more than thy Sins,
Christ Jesus hath fully satisfied the justice of God, Coloss. 2.14. he hath cancelled the bond of our debts, and, washed us in his pretious blood, Revel. 1.5. He was punished that we might be pardoned, he was condemned that we might be justified:
christ jesus hath Fully satisfied the Justice of God, Coloss. 2.14. he hath canceled the bound of our debts, and, washed us in his precious blood, Revel. 1.5. He was punished that we might be pardoned, he was condemned that we might be justified:
and let whosoever will, come, and take of the water of life freely, Revel. 22.17. Come unto me (saith our Saviour) all ye that are weary and heavy laden and I will ease you.
and let whosoever will, come, and take of the water of life freely, Revel. 22.17. Come unto me (Says our Saviour) all you that Are weary and heavy laden and I will ease you.
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It is mandatum amoris, (saith Saint Bernard ) a commadement sugred with love; Dulcis Domini, dulce mandatum, a sweet commandement, proceeding from a sweet Lord and Master.
It is mandatum amoris, (Says Faint Bernard) a Commandment sugared with love; Dulcis Domini, dulce mandatum, a sweet Commandment, proceeding from a sweet Lord and Master.
So, let us get Christ between God and us, by a true and lively faith, and then we shall be sure to find him unto us a mercifull Mediatour, Intercessour, and gracious Redeemer.
So, let us get christ between God and us, by a true and lively faith, and then we shall be sure to find him unto us a merciful Mediator, Intercessor, and gracious Redeemer.
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And let us say confidently and comfortably with Saint Auselme, Etsi Domine, ego commisi unde me damnare potes, tu tamen non amisisti unde me salvare potes:
And let us say confidently and comfortably with Saint Auselme, Though Domine, ego commisi unde me damnare potes, tu tamen non amisisti unde me salvare potes:
Yet I know thou hast not lost those compassions by which thou mayst save me. Thou hast mercy for us all, who doe not sinne through malitious wickednesse.
Yet I know thou hast not lost those compassions by which thou Mayest save me. Thou hast mercy for us all, who do not sin through malicious wickedness.
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Lastly, (to summe up all in few words, lest I my selfe should offend too, in pressing too much upon your patience) are we thus abased, through our owne inherent corruption,
Lastly, (to sum up all in few words, lest I my self should offend too, in pressing too much upon your patience) Are we thus abased, through our own inherent corruption,
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and daily transgressing, and shall not we therefore now be throughly abashed? Qualis est regulatio nostra? What manner of Christian submission doe we carry towards the set rule of God,
and daily transgressing, and shall not we Therefore now be thoroughly abashed? Qualis est regulatio nostra? What manner of Christian submission do we carry towards the Set Rule of God,
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and Charity? First, where is our Humility? Doe we yeild unto our Inferiours? Doe we give place to our Equals? or rather, Doe we not insult over our Betters;
and Charity? First, where is our Humility? Do we yield unto our Inferiors? Do we give place to our Equals? or rather, Do we not insult over our Betters;
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The Laodiceans were proud of their condition; They said, they were rich, and increased in goods, and had need of nothing, Revel. 3.17. yet, were they wretched, and miserable, and poore, and blind, and naked.
The Laodiceans were proud of their condition; They said, they were rich, and increased in goods, and had need of nothing, Revel. 3.17. yet, were they wretched, and miserable, and poor, and blind, and naked.
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I beseech you therefore (my deare Brethren) Be not many Masters, knowing, that we shall receive the greater condemnation, Jam. 3.1. for, (consider) NONLATINALPHABET, In many things we offend all.
I beseech you Therefore (my deer Brothers) Be not many Masters, knowing, that we shall receive the greater condemnation, Jam. 3.1. for, (Consider), In many things we offend all.
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It is as lawfull to be Masters, as to be Fathers; but, we must not be ambitious, vain-glorious, intruding, usurping Masters, such as doe go before they are sent;
It is as lawful to be Masters, as to be Father's; but, we must not be ambitious, vainglorious, intruding, usurping Masters, such as do go before they Are sent;
such as, without a lawfull call, rule, or warrant, doe take upon them (like proud temerarious Phaeton ) to guide the Chariot of the Common-wealth, and Church. Saint Austine, the Ordinary Glosse, Bede, Luther, &c. doe understand by these Masters, such as doe take upon them to teach others,
such as, without a lawful call, Rule, or warrant, do take upon them (like proud temerarious Phaeton) to guide the Chariot of the Commonwealth, and Church. Saint Augustine, the Ordinary Gloss, Bede, Luther, etc. do understand by these Masters, such as do take upon them to teach Others,
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Saint James wrote this Epistle to his Countreymen that were converted and dispersed, who though they were in some measure Proficients in Christ 's Schoole;
Saint James wrote this Epistle to his Countrymen that were converted and dispersed, who though they were in Some measure Proficients in christ is School;
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yet, would be dehort them from too much forwardnesse in undertaking the instructing of others: And that because this their ambition would bring upon them the greater condemnation;
yet, would be dehort them from too much forwardness in undertaking the instructing of Others: And that Because this their ambition would bring upon them the greater condemnation;
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If thou beest a Mechanick, or Trades-man, doe not take upon thee to be a Divine: If thou findest thy selfe furnished with spirituall gifts, use them to the edification of thy family:
If thou Best a Mechanic, or Tradesman, do not take upon thee to be a Divine: If thou Findest thy self furnished with spiritual Gifts, use them to the edification of thy family:
But if we will be ambitious, and goe beyond the bounds and limits that God hath set us, we shall have Lucifer 's doome, and receive the greater condemnation:
But if we will be ambitious, and go beyond the bounds and Limits that God hath Set us, we shall have Lucifer is doom, and receive the greater condemnation:
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Againe, Ʋbi Charitas nostra? Where is our Charity? What is become of those noble pair of Lovers David & Jonathan, who had but one heart? Pilades and Orestes, who had but one life (the one being dead, the other died also?) Ruth and Naomi, who could not be parted? Basil and Nazianzen, of whom it is said, Anima una erat inclusa in duobus corporibus, One soule was included in two bodies? They are dead,
Again, Ʋbi Charitas nostra? Where is our Charity? What is become of those noble pair of Lovers David & Johnathan, who had but one heart? Pylades and Orestes, who had but one life (the one being dead, the other died also?) Ruth and Naomi, who could not be parted? Basil and Nazianzen, of whom it is said, Anima una erat inclusa in duobus corporibus, One soul was included in two bodies? They Are dead,
In the Primitive times there was so much love amongst the Christians, that it was, ad stuporem Gentilium, to the astonishment of the Heathen; insomuch that they would point with the finger, with an Ecce •t invicem se diligunt!
In the Primitive times there was so much love among the Christians, that it was, ad stuporem Gentilium, to the astonishment of the Heathen; insomuch that they would point with the finger, with an Ecce •t invicem se Love!
But, in these daies there is so little love amongst us, that it is, ad pudorem Christianorum, to the shame of Christians; for (as learned Zanchy speakes) Ecce ut invicem se oderunt;
But, in these days there is so little love among us, that it is, ad Pudorem Christians, to the shame of Christians; for (as learned Zanchy speaks) Ecce ut invicem se oderunt;
Shall not we that are Christians, consider one another, to provoke unto Love? Shall not we lay to heart our owne erring condition, that we may the more commiserate those that doe sinne against us? Be not many Masters (saith Saint James ) i.e. (as Piscator and Pareus, &c. ) doe not over-strictly marke,
Shall not we that Are Christians, Consider one Another, to provoke unto Love? Shall not we lay to heart our own erring condition, that we may the more commiserate those that do sin against us? Be not many Masters (Says Faint James) i.e. (as Piscator and Pareus, etc.) do not overstrictly mark,
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if a man be fallen by occasion, into any fault, ye which are spirituall, restore such a one with the spirit of meeknesse, (NONLATINALPHABET, doe unto him,
if a man be fallen by occasion, into any fault, you which Are spiritual, restore such a one with the Spirit of meekness, (, do unto him,
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as a Chyrurgion unto his Patient, who hath a legge or an arme dislocated, use him tenderly and gently) considering thy selfe, lest thou also be tempted.
as a Chirurgeon unto his Patient, who hath a leg or an arm dislocated, use him tenderly and gently) considering thy self, lest thou also be tempted.
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