Teares and bloud, or, A discourse of the persecution of ministers, with motives to martyrdom and cautions about it set forth in two sermons, both lately preached at Saint Mary's in Oxford / by Francis Gregory ...
IN the Verses before my Text, we find S. Paul in his journey towards Jerusalem; by the way, he makes a stop at Cesarea; whilst he is there, God by a Prophet foretels him, what persecutions he was like to meet with at Jerusalem; upon this, the Saints of God endeavour to disswade him from his intended journey;
IN the Verses before my Text, we find S. Paul in his journey towards Jerusalem; by the Way, he makes a stop At Caesarea; while he is there, God by a Prophet foretells him, what persecutions he was like to meet with At Jerusalem; upon this, the Saints of God endeavour to dissuade him from his intended journey;
and what is the issue? why, what was Paul's answer, My Text acquaints us; Then Paul answered, what mean yee to weep, and to break my heart? &c. The Text containeth Two Generall Parts.
and what is the issue? why, what was Paul's answer, My Text acquaints us; Then Paul answered, what mean ye to weep, and to break my heart? etc. The Text Containeth Two General Parts.
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1. Consider what this Person had been, and what is that? why, I that ere while was a Persecutour, am now resolved to become a Martyr; I that but lately threw others in the Goal, am now ready, upon the same account, to lye there my selfe; I, that even now was consenting to the death of Stephen, am now consenting to my own; I am the man ready not to be bound only &c. 2. Consider what this person was at present; and what is that? why, I that am now become a Saint; I that am n•w ordained a Preacher; nay more;
1. Consider what this Person had been, and what is that? why, I that ere while was a Persecutor, am now resolved to become a Martyr; I that but lately threw Others in the Goal, am now ready, upon the same account, to lie there my self; I, that even now was consenting to the death of Stephen, am now consenting to my own; I am the man ready not to be bound only etc. 2. Consider what this person was At present; and what is that? why, I that am now become a Saint; I that am n•w ordained a Preacher; nay more;
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NONLATINALPHABET, saith Chrysostome, in him, God turned a Wolf into a Shepherd; he, that ere while was an instrument to devour Christs flock, doth now become an Instrument to feed it.
, Says Chrysostom, in him, God turned a Wolf into a Shepherd; he, that ere while was an Instrument to devour Christ flock, does now become an Instrument to feed it.
2. Tis the concernment of Eminent Sinners, when once made Saints, to doe and to suffer eminent things for God: The Church of Christ had no enemy like Saul whilest a Persecutour; yea but the Church of Christ had no friend like Paul, when once an Apostle; that Church, which Saul once made such havock of,
2. This the concernment of Eminent Sinners, when once made Saints, to do and to suffer eminent things for God: The Church of christ had no enemy like Saul whilst a Persecutor; yea but the Church of christ had no friend like Paul, when once an Apostle; that Church, which Saul once made such havoc of,
now, here's the case, our Apostle was willing to wear a Chain for Christ, yea and he was willing to bear a Crosse; he was willing to become a Prisoner to a Goal, yea he was willing to become a Prisoner to a Grave; Fetters of Iron, or Fetters of Death, he is ready to put on both;
now, here's the case, our Apostle was willing to wear a Chain for christ, yea and he was willing to bear a Cross; he was willing to become a Prisoner to a Goal, yea he was willing to become a Prisoner to a Grave; Fetters of Iron, or Fetters of Death, he is ready to put on both;
is there a Tragedy to be acted, and is Jerusalem the Stage? are the Ministers of God to be imprisoned, and must the Dungeon be at Jerusalem? are the servants of God to be Butchered, and is the Slaughter-house at Jerusalem? alas!
is there a Tragedy to be acted, and is Jerusalem the Stage? Are the Ministers of God to be imprisoned, and must the Dungeon be At Jerusalem? Are the Servants of God to be Butchered, and is the Slaughterhouse At Jerusalem? alas!
'twas enough that Christ died at Jerusalem, had it been but once, but must he dye there again and again? 'twas enough that Christ died at Jerusalem in his own Person, but must he dye there in his Ministers too? yea, Jerusalem that city of God; Jerusalem that place of Gods more speciall presence; Jerusalem that place of Gods more solemn worship, even this Jerusalem becomes the Golgotha of Saints;
'twas enough that christ died At Jerusalem, had it been but once, but must he die there again and again? 'twas enough that christ died At Jerusalem in his own Person, but must he die there in his Ministers too? yea, Jerusalem that City of God; Jerusalem that place of God's more special presence; Jerusalem that place of God's more solemn worship, even this Jerusalem becomes the Golgotha of Saints;
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I read that the Israel of God were sometimes bondmen, but 'twas in Aegypt; I read that the Israel of God were sometimes Captives, but 'twas in Babylon; yea but when the Prophets of God were to be Martyred, that was usually done at Jerusalem.
I read that the Israel of God were sometime bondmen, but 'twas in Egypt; I read that the Israel of God were sometime Captives, but 'twas in Babylon; yea but when the prophets of God were to be Martyred, that was usually done At Jerusalem.
I have read of some, that have been willing to dye to get themselves a name; yea but Paul is willing to dye to get Christ a name; tis noble for a Subject to dye for his Prince, but what is it for a Saint to dye for his God? the consideration of this cause is of great concernment;
I have read of Some, that have been willing to die to get themselves a name; yea but Paul is willing to die to get christ a name; this noble for a Subject to die for his Prince, but what is it for a Saint to die for his God? the consideration of this cause is of great concernment;
tis that, which adds a further guilt to the sin of the Jewes, tis that, which adds great Glory to the Sufferings of Paul; were it not for this name of the Lord Jesus, the Sinne of the Jewes had not been so dreadfull a persecution, nor had the sufferings of Paul been so glorious a Martyrdome; O no, the weight of their sin, and the worth of his sufferings do both lye in this, I am ready not to be bound only,
this that, which adds a further gilded to the sin of the Jews, this that, which adds great Glory to the Sufferings of Paul; were it not for this name of the Lord jesus, the Sin of the Jews had not been so dreadful a persecution, nor had the sufferings of Paul been so glorious a Martyrdom; Oh no, the weight of their since, and the worth of his sufferings do both lie in this, I am ready not to be bound only,
4 Gods faithfull Ministers are sometimes persecuted, imprisoned, yea, put to death even by the Citizens of Gods own Jerusalem: Tis clear in the Text, I am ready not to be bound onely,
4 God's faithful Ministers Are sometime persecuted, imprisoned, yea, put to death even by the Citizens of God's own Jerusalem: This clear in the Text, I am ready not to be bound only,
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but also to dye at Jerusalem, Gods own pretended Saints and People, even the Inhabitants of Jerusalem, do sometimes persecute the faithfull Ministers of that God, whom in the mean time they pretend to worship.
but also to die At Jerusalem, God's own pretended Saints and People, even the Inhabitants of Jerusalem, do sometime persecute the faithful Ministers of that God, whom in the mean time they pretend to worship.
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Behold, I have foretold you, yea, but of what? why, in the World ye shall have Tribulation, ye, what ye doth he mean? why, not onely ye my Saints, not onely ye my Servants, but ye my Apostles, ye my Ministers; who ever he be that scapes persecution, be sure, it is not you;
Behold, I have foretold you, yea, but of what? why, in the World you shall have Tribulation, you, what you does he mean? why, not only you my Saints, not only you my Servants, but you my Apostles, you my Ministers; who ever he be that escapes persecution, be sure, it is not you;
now, that which Christ foretells his Ministers, why should we not look for? if Christ foretells us of Glory, of a Reward, of an Inheritance; these things we are apt enough to look for;
now, that which christ foretells his Ministers, why should we not look for? if christ foretells us of Glory, of a Reward, of an Inheritance; these things we Are apt enough to look for;
if there were no danger? fear not them that kill the body, what need this encouragement from Christ, •ere there no discouragements from men? Cordials are needlesse, where there is no fear of fainting, put on the whole armour of God:
if there were no danger? Fear not them that kill the body, what need this encouragement from christ, •ere there no discouragements from men? Cordials Are needless, where there is no Fear of fainting, put on the Whole armour of God:
if Christ, who doth nothing in vain, hath cautioned, encouraged, and armed his Ministers against Persecution, we may strongly infer, tis that they have cause to look for.
if christ, who does nothing in vain, hath cautioned, encouraged, and armed his Ministers against Persecution, we may strongly infer, this that they have cause to look for.
now, if the Prophets of God, if the Apostles of Christ met with storms and tempests, what reason have we still to expect a calm? if the strong ship miscarry, what is like to become of the weaker Vessel? if Martyrs lay down in flames, can we expect to ly ur on beds of ease for ever? if they lost their lives for God, tis no wonder if we loose our good names for God;
now, if the prophets of God, if the Apostles of christ met with storms and tempests, what reason have we still to expect a Cam? if the strong ship miscarry, what is like to become of the Weaker Vessel? if Martyrs lay down in flames, can we expect to lie ur on Beds of ease for ever? if they lost their lives for God, this no wonder if we lose our good names for God;
tell me now, why should Paul prepare himself to suffer, were not suffring a thing he looked for? if the Souldier prepare his Armes, tis a signe that he lookes for a skirmish; if the Mariner prepare the strongest tackling, tis a sign that he lookes for a storme; so here,
tell me now, why should Paul prepare himself to suffer, were not suffering a thing he looked for? if the Soldier prepare his Arms, this a Signen that he looks for a skirmish; if the Mariner prepare the Strongest tackling, this a Signen that he looks for a storm; so Here,
indeed, the Devill graspes at all, yea but the Magistrate, and the Minister, the States-man and the Churchman, the man of power, and the man of parts, these are the great prey the Devill aimeth at:
indeed, the devil grasps At all, yea but the Magistrate, and the Minister, the Statesman and the Churchman, the man of power, and the man of parts, these Are the great prey the devil aimeth At:
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I will smite the Shepherd, tis that, which God threatneth; tis that, which the Devill designes; If the Devill can but secure the Shepherds, he hath no way,
I will smite the Shepherd, this that, which God threatens; this that, which the devil designs; If the devil can but secure the Shepherd's, he hath no Way,
if so, tis but reasonable that we should expect that persecution, which by Gods permission, the policy of Hell stands engaged to contrive; which the power of Hell stands engaged to effect. The Devill shall cast some of you into prison:
if so, this but reasonable that we should expect that persecution, which by God's permission, the policy of Hell Stands engaged to contrive; which the power of Hell Stands engaged to Effect. The devil shall cast Some of you into prison:
sharp teeth to devour: tell me then, can Sheep converse with Wolves, and yet bee safe? can Lambs dwell among Lions, and be secure? here's our case, we dwell among Wolves and Lions, and shall not we expect so much as a bite? We walk among briers and thornes, and shall not we look for a scratch? we converse among Shimeies, and can we look for lesse then a reproach? if wee doe but consider where we are, the persecution of the Torgue, the persecution of the Hand, is that we have cause to look for.
sharp teeth to devour: tell me then, can Sheep converse with Wolves, and yet be safe? can Lambs dwell among Lions, and be secure? here's our case, we dwell among Wolves and Lions, and shall not we expect so much as a bite? We walk among briers and thorns, and shall not we look for a scratch? we converse among Shimeies, and can we look for less then a reproach? if we do but Consider where we Are, the persecution of the Torgue, the persecution of the Hand, is that we have cause to look for.
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3. Persecution is that to which the very work of the Ministry doth expose us, such is the nature of our Commission, that it is hard for us to keep in with God, and yet not to break with men. Son of man I have made thee a Watchman:
3. Persecution is that to which the very work of the Ministry does expose us, such is the nature of our Commission, that it is hard for us to keep in with God, and yet not to break with men. Son of man I have made thee a Watchman:
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the Prophets Commission was to contend against men, Men thought it their concernment to contend against him; But you'l say, what is there in our Commission that thus betrayes us to persecution? I answere, Four things.
the prophets Commission was to contend against men, Men Thought it their concernment to contend against him; But You'll say, what is there in our Commission that thus betrays us to persecution? I answer, Four things.
1 Our commission is to contend against s•n, cry aloud, spare not, spare not the least sin, spare not the greatest person, lift up thy voice like a Trumpet, the sound of the Trumpet reacheth not onely the common Souldier, not onely the inferiour officer, but even the Generall of the Army;
1 Our commission is to contend against s•n, cry aloud, spare not, spare not the least since, spare not the greatest person, lift up thy voice like a Trumpet, the found of the Trumpet reaches not only the Common Soldier, not only the inferior officer, but even the General of the Army;
so here, the Ministers voice must reach not onely the beggar upon the dunghill, but even the Prince upon the Throne, speak unto the Kings of Judah all that I command thee, yea, but will the Kings of Judah bear with Jeremy? O no, they shall fight against thee:
so Here, the Ministers voice must reach not only the beggar upon the dunghill, but even the Prince upon the Throne, speak unto the Kings of Judah all that I command thee, yea, but will the Kings of Judah bear with Jeremiah? Oh no, they shall fight against thee:
to reprehend his sin is to incur his displeasure; the Apostle tels us, that men have Itching Eares, and what then? why Itching Eares will endure to be scratcht a little, to be gently clawed; yea,
to reprehend his sin is to incur his displeasure; the Apostle tells us, that men have Itching Ears, and what then? why Itching Ears will endure to be scratched a little, to be gently clawed; yea,
no readier way to persecution, then to contend against the sins of Princes; but must we forbear to tell the Lyon of his cruelty for fear of his paw? shall we not tell the Fox of his subtilty, for fear of his tail? shall we not dare to tell the Souldier of his miscarriages for fear of his sword? shall we be afraid to tell great men their sins,
no Readier Way to persecution, then to contend against the Sins of Princes; but must we forbear to tell the lion of his cruelty for Fear of his paw? shall we not tell the Fox of his subtlety, for Fear of his tail? shall we not Dare to tell the Soldier of his miscarriages for Fear of his sword? shall we be afraid to tell great men their Sins,
surely, God is as jealous of his Truths as of his Commands; to pervert a Truth seems as great a sin as to break a Law; God looseth as much of his Glory by damnable opinions, as by desperate practises; and yet alas!
surely, God is as jealous of his Truths as of his Commands; to pervert a Truth seems as great a since as to break a Law; God loses as much of his Glory by damnable opinions, as by desperate practises; and yet alas!
how loath are men to let their Errours go? Tis as easie a Task to perswade a man to forsake a sin, as to renounce an Errour. Errours are the brats of our brains, we deal with them as with our Children; though they be hard favoured, yet we like them,
how loath Are men to let their Errors go? This as easy a Task to persuade a man to forsake a since, as to renounce an Error. Errors Are the brats of our brains, we deal with them as with our Children; though they be hard favoured, yet we like them,
yet we keep them, because they are our own. Well, but must these brats be laid at the Pulpit-door? or is it safe to remove them? the Martyrs of England once found it otherwise;
yet we keep them, Because they Are our own. Well, but must these brats be laid At the Pulpit-door? or is it safe to remove them? the Martyrs of England once found it otherwise;
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twas more safe to be vitious in life then orthodox in Judgment; Malefactours suffered lesse for guilt of sin, then Martyrs did for the defence of Truth; well,
it more safe to be vicious in life then orthodox in Judgement; Malefactors suffered less for guilt of since, then Martyrs did for the defence of Truth; well,
and what is the Genius of this Age? are there not some Truths amongst us, that are ready to strike out that mans teeth, that dares follow them too close at heels? It once passed for a Truth, that no man ought to act as a Minister without Imposition of hands in his ordination; surely, it's a truth still,
and what is the Genius of this Age? Are there not Some Truths among us, that Are ready to strike out that men teeth, that dares follow them too close At heels? It once passed for a Truth, that no man ought to act as a Minister without Imposition of hands in his ordination; surely, it's a truth still,
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well, but must we forbear? shall we not plead for the Truths of God, because they crosse the interests of men? shall we not oppose the Errours of our Age,
well, but must we forbear? shall we not plead for the Truths of God, Because they cross the interests of men? shall we not oppose the Errors of our Age,
tis our concernment in Gods quarrel to take up the Cudgels; and yet when we do it, tis like enough we our selves may get the knock; if it be our work to pluck up briers, tis no wonder,
this our concernment in God's quarrel to take up the Cudgels; and yet when we do it, this like enough we our selves may get the knock; if it be our work to pluck up briers, this no wonder,
go up go up, and prosper, such Prophets did Israel like, speak unto us smooth things, the judgments of God are too rough for sinners, they grate so hard, that men will not endure them.
go up go up, and prosper, such prophets did Israel like, speak unto us smooth things, the Judgments of God Are too rough for Sinners, they grate so hard, that men will not endure them.
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as to sinners, Gods Ministers must be sons of Thunder, and what doth that do? why, Thunder doth not please, but affright; it doth not tickle the ear,
as to Sinners, God's Ministers must be Sons of Thunder, and what does that doe? why, Thunder does not please, but affright; it does not tickle the ear,
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4 Tis our concernment, in Times of difference, to own that cause that is most just and righteous, indeed tis a policy in men to take that side which is most strong; but surely, tis the duty of Ministers to espouse that cause which is most holy; Gods Ministers must not be as cunning Gamesters, who surely bet on that side, that seems most likely to win; we must not do as Gamesters; we must not prefer the Club before the Diamond, barely because, at present, tis turned up Trump. In that contest betwixt David and Absalom, I find, that Ahitophell that Politician, and States-man of Israel, took part with rebellious Absalom; yea,
4 This our concernment, in Times of difference, to own that cause that is most just and righteous, indeed this a policy in men to take that side which is most strong; but surely, this the duty of Ministers to espouse that cause which is most holy; God's Ministers must not be as cunning Gamesters, who surely bet on that side, that seems most likely to win; we must not do as Gamesters; we must not prefer the Club before the Diamond, barely Because, At present, this turned up Trump. In that contest betwixt David and Absalom, I find, that Ahithophel that Politician, and Statesman of Israel, took part with rebellious Absalom; yea,
well, and why so? what have the Lords Priests done, that they must be slain? why their Crime was this, Their hand also is with David, David was the right heir of the Crown, a man designed by God himself to succeed in the Kingdom,
well, and why so? what have the lords Priests done, that they must be slave? why their Crime was this, Their hand also is with David, David was the right heir of the Crown, a man designed by God himself to succeed in the Kingdom,
for the Priests of the Lord to side with David, to own that cause that is righteous and holy, tis ever just, but seldome safe; if so, the very discharge of our duty is that which renders us liable to persecution, our good names, our estates, our liberties, nay, sometimes our lives are in danger,
for the Priests of the Lord to side with David, to own that cause that is righteous and holy, this ever just, but seldom safe; if so, the very discharge of our duty is that which renders us liable to persecution, our good names, our estates, our Liberties, nay, sometime our lives Are in danger,
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First, Gods Ministers pray for you. Secondly, Gods Ministers upon many accounts deserve your prayers; but the Argument in my Text is Thirdly this, Gods Ministers need your prayers; alas!
First, God's Ministers pray for you. Secondly, God's Ministers upon many accounts deserve your Prayers; but the Argument in my Text is Thirdly this, God's Ministers need your Prayers; alas!
they are in danger sometimes of bonds, sometimes of death; well, and what then? why Brethren, pray for us, but why would Paul be prayed for? that we may be delivered from unreasonable men, Persons still in danger, are persons still in need to be prayed for;
they Are in danger sometime of bonds, sometime of death; well, and what then? why Brothers, pray for us, but why would Paul be prayed for? that we may be Delivered from unreasonable men, Persons still in danger, Are Persons still in need to be prayed for;
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1 Be sure, you bear with us when we justly reprove you for sin, to chide you for sin is not our delight, but our duty; to rebuke our hearers is not our pleasure, but our danger; reproofs for sin are your safety, but our hazard; when we contend against your sins, we contend against your ruine, yea,
1 Be sure, you bear with us when we justly reprove you for since, to chide you for since is not our delight, but our duty; to rebuke our hearers is not our pleasure, but our danger; reproofs for since Are your safety, but our hazard; when we contend against your Sins, we contend against your ruin, yea,
but we venture our own; when we would fain chide you into Heaven, possibly we may chide our selves into a Goal, and will you not bear with us in this? is it reasonable, that we should lose your love, barely because we would save your lives? shall we lose your hearts, because we would save your souls? though it be hard to bear with an injury, yet me thinks it should be easie to bear with kindnesse, and what kindnesse like to this? Let the righteous reprove me;
but we venture our own; when we would fain chide you into Heaven, possibly we may chide our selves into a Goal, and will you not bear with us in this? is it reasonable, that we should loose your love, barely Because we would save your lives? shall we loose your hearts, Because we would save your Souls? though it be hard to bear with an injury, yet me thinks it should be easy to bear with kindness, and what kindness like to this? Let the righteous reprove me;
and what if he do? why, it shall be a kindnesse, when we reprove you for sin, we v•nture your displeasure to prevent your undoing; we hazard our own advantages to endeavour yours; and is this a thing, that cannot be borne with? if this be a wrong,
and what if he do? why, it shall be a kindness, when we reprove you for since, we v•nture your displeasure to prevent your undoing; we hazard our own advantages to endeavour yours; and is this a thing, that cannot be born with? if this be a wrong,
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as doth not wound, but engage; if you are to bear with wrongs when real, methinks you may make some shift to bear with reall kindnesse; and such is this, we endanger our selves to secure you.
as does not wound, but engage; if you Are to bear with wrongs when real, methinks you may make Some shift to bear with real kindness; and such is this, we endanger our selves to secure you.
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2 Be sure you bear with us when we reprove you for errours in Judgment? Surely, errours in Judgment are as damnable as errours in practise; Leprosy in the head, is more dangerous then in the hand; tis the Devils great design to corrupt the brains of men,
2 Be sure you bear with us when we reprove you for errors in Judgement? Surely, errors in Judgement Are as damnable as errors in practise; Leprosy in the head, is more dangerous then in the hand; this the Devils great Design to corrupt the brains of men,
and doubtlesse, there is many a man embraceth the Devils doctrines, that seems to renounce his works: Tis observeable, that the first Fathers of Heresies were men of acurate lives; poyson looks best in Plate, tastes best being wrapped up in Sugar; the Devil well knoweth, that damnable doctrines will not easily be embraced without a disguise of externall holinesse to commend them;
and doubtless, there is many a man Embraceth the Devils doctrines, that seems to renounce his works: This observable, that the First Father's of Heresies were men of accurate lives; poison looks best in Plate, tastes best being wrapped up in Sugar; the devil well Knoweth, that damnable doctrines will not Easily be embraced without a disguise of external holiness to commend them;
now, here's our Employment, we venture our selves to unmask the Devil, and undeceive you; tis not against your persons, but against your errours, that we contend, NONLATINALPHABET,
now, here's our Employment, we venture our selves to unmask the devil, and undeceive you; this not against your Persons, but against your errors, that we contend,,
fain would we pull off the scales from your eyes, and will you, upon that account, throw dust in ours? Will a man bite off that finger, that plucks the bone from his throat, which otherwise would stick and choak him? Am I become your Enemy because I tell you the Truth? so say I, shall we be counted your enemies,
fain would we pull off the scales from your eyes, and will you, upon that account, throw dust in ours? Will a man bite off that finger, that plucks the bone from his throat, which otherwise would stick and choke him? Am I become your Enemy Because I tell you the Truth? so say I, shall we be counted your enemies,
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tis your concernment to purchase the Truths of God at any rate, and will you be angry with us, who venture our selves to redeem them for you? a man that diveth for Jewels, ventures drowning; so here, the Truths of God, those precious Jewels, may cost us dear, they may cost us our estates, our liberties, our lives but however let them not cost us your unkindnesse, your displeasure; O no,
this your concernment to purchase the Truths of God At any rate, and will you be angry with us, who venture our selves to Redeem them for you? a man that diveth for Jewels, ventures drowning; so Here, the Truths of God, those precious Jewels, may cost us dear, they may cost us our estates, our Liberties, our lives but however let them not cost us your unkindness, your displeasure; Oh no,
yea, but is it not better to hear them, then to feel them? if you cannot endure the Thunder-crack, ò how will you endure the Thunder-bolt? if the report of a Canon be terrible,
yea, but is it not better to hear them, then to feel them? if you cannot endure the Thunder-crack, ò how will you endure the Thunderbolt? if the report of a Canon be terrible,
how terrible is the bullet? so here, if you cannot bear so much as the denuntiation of a judgment from the mouth of a man; ô how will you bear the execution of judgments from the hand of a God? It's a fearfull thing to fall into the hands of the living God. Alas!
how terrible is the bullet? so Here, if you cannot bear so much as the denunciation of a judgement from the Mouth of a man; o how will you bear the execution of Judgments from the hand of a God? It's a fearful thing to fallen into the hands of the living God. Alas!
Gods little finger is heavier then our loynes; its easier to bear a thousand threatnings from a poor Minister, then to bear one stroke from an angry God; well,
God's little finger is Heavier then our loins; its Easier to bear a thousand threatenings from a poor Minister, then to bear one stroke from an angry God; well,
but when we do denounce the judgments of God, pray, where's our gain? Ile tell you, we gain your displeasure, we gain your reproaches; when we declare Gods anger, tis like enough we our selves gain yours; 'twere as easy for us to preach nothing but mercy, nothing but peace, nothing but liberty, were it not to destroy our hearers; as to men, twere safer for us to let their sins alone, their Errours alone, their judgments alone, were it not to undoe you;
but when we do denounce the Judgments of God, pray, where's our gain? I'll tell you, we gain your displeasure, we gain your Reproaches; when we declare God's anger, this like enough we our selves gain yours; 'twere as easy for us to preach nothing but mercy, nothing but peace, nothing but liberty, were it not to destroy our hearers; as to men, it safer for us to let their Sins alone, their Errors alone, their Judgments alone, were it not to undo you;
if we denounce the judgments of God against you, tis because we are loath to see you damned; we do even venture our selves among the sparks, because we are loath to see you burn for ever;
if we denounce the Judgments of God against you, this Because we Are loath to see you damned; we do even venture our selves among the sparks, Because we Are loath to see you burn for ever;
you know, had not Jonas ventured to denounce the judgments of God in the streets of Niniveh, had not Niniveh thus been threatned, it had been ruined; So here, did not the Ministers venture your frowns, your scorns; did they not hazard their own estates, liberties, and lives in reproving of sin, in denouncing of judgments, poor souls would miscarry for ever.
you know, had not Jonah ventured to denounce the Judgments of God in the streets of Nineveh, had not Nineveh thus been threatened, it had been ruined; So Here, did not the Ministers venture your frowns, your scorns; did they not hazard their own estates, Liberties, and lives in reproving of since, in denouncing of Judgments, poor Souls would miscarry for ever.
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but not forsaken? cast down, but not destroyed, 'twas thus with Paul, and is it not so with us. We are still in the midst of danger, and yet we are safe, still in the midst of death, and yet alive; tell me, was it not a wonder to see a bush in the midst of flames and yet not burnt? was it not a wonder to see a Daniel in the midest of lions, and yet not devoured? for Shadrach, Meshach, and Abednego to be thrown in to a fiery Furnace, and yet to be untouched? for a thin bubble to be exposed to stormes and tempests, and yet to be unbroken? you'l say, here is wonders indeed!
but not forsaken? cast down, but not destroyed, 'twas thus with Paul, and is it not so with us. We Are still in the midst of danger, and yet we Are safe, still in the midst of death, and yet alive; tell me, was it not a wonder to see a bush in the midst of flames and yet not burned? was it not a wonder to see a daniel in the midst of Lions, and yet not devoured? for Shadrach, Meshach, and Abednego to be thrown in to a fiery Furnace, and yet to be untouched? for a thin bubble to be exposed to storms and tempests, and yet to be unbroken? You'll say, Here is wonders indeed!
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our function is struck at, and yet it stands; the wild Boars twang strikes at the Vine, and yet 'tis upheld; the Foxes tail strikes at the Grapes, and yet they flowrish; though our Vine may bleed, yet tis not dead; and why so? why, great is the Power and Providence of God in our preservation, that in the midst of waters we are not drowned; if so, tis but reasonable that we should blesse his Name.
our function is struck At, and yet it Stands; the wild Boars twang strikes At the Vine, and yet it's upheld; the Foxes tail strikes At the Grapes, and yet they flourish; though our Vine may bleed, yet this not dead; and why so? why, great is the Power and Providence of God in our preservation, that in the midst of waters we Are not drowned; if so, this but reasonable that we should bless his Name.
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he loved the Truth, but did not like the flame. O surely, if we have cause to look for suffering, we have also cause to look for suffering Graces; but what are they? I answer.
he loved the Truth, but did not like the flame. Oh surely, if we have cause to look for suffering, we have also cause to look for suffering Graces; but what Are they? I answer.
what man would suffer present losse, that beleives no future gain? what man would part with Earth, that is not sure of Heaven? who would lay down a Temporall life, that beleives not an Eternall? dare a man dye, except he beleive that he shall not be damned? Surely without Faith tis hard to suffer,
what man would suffer present loss, that believes no future gain? what man would part with Earth, that is not sure of Heaven? who would lay down a Temporal life, that believes not an Eternal? Dare a man die, except he believe that he shall not be damned? Surely without Faith this hard to suffer,
yea, and without faith tis vain to suffer, abs { que } fide quid est Martyrium nisi poena? saith Bernard; to die without Faith is to offer up to God, not a Sheep, but a Swine, to suffer without Faith is to be murdered, not to be martyred, They were stoned, they were sawn asunder, but how so? why, NONLATINALPHABET, twas through Faith they suffered;
yea, and without faith this vain to suffer, abs { que } fide quid est Martyrium nisi poena? Says Bernard; to die without Faith is to offer up to God, not a Sheep, but a Swine, to suffer without Faith is to be murdered, not to be martyred, They were stoned, they were sawn asunder, but how so? why,, it through Faith they suffered;
but now, when once a soul doth strongly beleive, ô then with what joy can it kisse the Rod, and embrace the Flame! ò saith the soul, I am now in bonds for Christ,
but now, when once a soul does strongly believe, o then with what joy can it kiss the Rod, and embrace the Flame! ò Says the soul, I am now in bonds for christ,
Surely, as ever we would suffer for Christ at all, as ever we would suffer for Christ with comfort, tis our Concernment to provide our selves with strength of Faith.
Surely, as ever we would suffer for christ At all, as ever we would suffer for christ with Comfort, this our Concernment to provide our selves with strength of Faith.
tis an Evidence of love for a man to releive his friend, yea, but for a man to die for his friend, that's choice love indeed, behold how he loved him, said the Jewes,
this an Evidence of love for a man to relieve his friend, yea, but for a man to die for his friend, that's choice love indeed, behold how he loved him, said the Jews,
when Christ did but weep for Lazarus, if love be required to poure out Tears, ô what love is required to poure out bloud? I am ready not to be bound onely,
when christ did but weep for Lazarus, if love be required to pour out Tears, o what love is required to pour out blood? I am ready not to be bound only,
but also to dye, wel, and what made him so? why, the love of Christ constraineth us, if we love our estates, liberties, lives more then Christ, upon this account, we shall never lose them;
but also to die, well, and what made him so? why, the love of christ constrains us, if we love our estates, Liberties, lives more then christ, upon this account, we shall never loose them;
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indeed, twere vain to pretend it, though I give my body to be burnt, and have not Charity, it profiteth me nothing, tis vain for a man to offer himself a sacrifice to God,
indeed, it vain to pretend it, though I give my body to be burned, and have not Charity, it profiteth me nothing, this vain for a man to offer himself a sacrifice to God,
Iob was not onely poor, but patient, even to a a Proverb, here is the patience of the Saints, Impatience under Tryals makes a man suffer, not like a Saint, but like beast, I was as a beast before thee;
Job was not only poor, but patient, even to a a Proverb, Here is the patience of the Saints, Impatience under Trials makes a man suffer, not like a Saint, but like beast, I was as a beast before thee;
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and shall our Sacrifice do so? tis the swine that roars under the knife, the Lamb dieth in silence, if when ye do well and suffer for it, ye take it patiently, what then? why, this is acceptable to God, the promise is not made simply to our punishment, but to our patience: tis not so much what, as how we suffer for God.
and shall our Sacrifice do so? this the Swine that roars under the knife, the Lamb Dieth in silence, if when you do well and suffer for it, you take it patiently, what then? why, this is acceptable to God, the promise is not made simply to our punishment, but to our patience: this not so much what, as how we suffer for God.
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Twas the Custom of Heathens to crown their Sacrifices with flowers: Surely, if we would crown our Sacrifice to God, tis patience that must be the Garland, in your patience possesse your souls, would you possesse your Souls for your selves? do it in patience;
It the Custom of heathens to crown their Sacrifices with flowers: Surely, if we would crown our Sacrifice to God, this patience that must be the Garland, in your patience possess your Souls, would you possess your Souls for your selves? do it in patience;
there is more Courage required to suffer, then to do, NONLATINALPHABET, the object of Courage is something that is formidable, and what is that? why, tis not duty, but danger; tis not doing, but suffering; duties would be easily done, did no danger attend them;
there is more Courage required to suffer, then to do,, the Object of Courage is something that is formidable, and what is that? why, this not duty, but danger; this not doing, but suffering; duties would be Easily done, did no danger attend them;
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were it safe to contend against sin, who would refuse it? were it safe to plead for Truth, who would not do it? a poor spirit may speak for Go•, that costs but little;
were it safe to contend against since, who would refuse it? were it safe to plead for Truth, who would not do it? a poor Spirit may speak for Go•, that costs but little;
Tis storied that when Polycarpus was going to be martyred, there was a voice heard from Heaven, NONLATINALPHABET, ô Polycarpus, be Couragious, play the man now if ever.
This storied that when Polycarp was going to be martyred, there was a voice herd from Heaven,, o Polycarp, be Courageous, play the man now if ever.
namely, to seal those Truths with our dearest bloud; tis but an easie duty to serve our God in a Pulpit, out valour lieth in this, to serve our God in a Prison: we can be content to use our Tongues for God,
namely, to seal those Truths with our dearest blood; this but an easy duty to serve our God in a Pulpit, out valour lies in this, to serve our God in a Prison: we can be content to use our Tongues for God,
yea, but if occasion should be, can we be content to lose our heads for God? had not the Saints of old been men of Courage, that Cloud of Witnesses, which the Apostle mentions, had been but as Elijahs Cloud, a Cloud but as a mans hand at most, our Book of Martyrs had been but a Manuall. Surely, without suffering there is no thorough Martyr, without Courage there is no thorough suffering: if so,
yea, but if occasion should be, can we be content to loose our Heads for God? had not the Saints of old been men of Courage, that Cloud of Witnesses, which the Apostle mentions, had been but as Elijahs Cloud, a Cloud but as a men hand At most, our Book of Martyrs had been but a Manual. Surely, without suffering there is no thorough Martyr, without Courage there is no thorough suffering: if so,
since our Vessell may expect to be severely scowred, its Metal had need be right; since we have cause to look for sufferings, tis our Concernment that our Courage should be Christian.
since our Vessel may expect to be severely scoured, its Metal had need be right; since we have cause to look for sufferings, this our Concernment that our Courage should be Christian.
2 By way of Consolation; It's true, Persecution, Imprisonment, nay, sometimes death it self, is that, which Gods faithfull Ministers have cause to look for;
2 By Way of Consolation; It's true, Persecution, Imprisonment, nay, sometime death it self, is that, which God's faithful Ministers have cause to look for;
if Persecution be that we have now cause to look for, 'tis a sure Argument, that the reward of our Ministry lieth elsewhere, doubtlesse there is a reward for the righteous, saith David; so here, doubtlesse there is a reward for the righteous Ministers of God,
if Persecution be that we have now cause to look for, it's a sure Argument, that the reward of our Ministry lies elsewhere, doubtless there is a reward for the righteous, Says David; so Here, doubtless there is a reward for the righteous Ministers of God,
but wherein lyeth it? Surely, not in reproaches, not in Imprisonment, not in Persecution; O no, there is laid up for me a Crown, our Crosse is present, our Crown to come, the day of battell is not the day of Triumph, Hic operis locus, ille mercedis. our Work-house is here, and our Ware-house is yonder; the World is our Shop, our Counting House is Heaven; that little we have in the World, what is it? 'tis our viaticum, not our reward, 'tis not halfe our vailes, much lesse our wages, when men shall persecute you, rejoyce, but why such joy? joy in reproaches? joy in persecutions? why so? the reason followes, great is your reward: Gods persecuted Servants shall have an eminent reward,
but wherein lies it? Surely, not in Reproaches, not in Imprisonment, not in Persecution; Oh no, there is laid up for me a Crown, our Cross is present, our Crown to come, the day of battle is not the day of Triumph, Hic operis locus, Isle mercedis. our Workhouse is Here, and our Warehouse is yonder; the World is our Shop, our Counting House is Heaven; that little we have in the World, what is it? it's our viaticum, not our reward, it's not half our vails, much less our wages, when men shall persecute you, rejoice, but why such joy? joy in Reproaches? joy in persecutions? why so? the reason follows, great is your reward: God's persecuted Servants shall have an eminent reward,
tis for sinners to receive their reward on Earth; tis for the glow-worm to shine upon a dunghill, the proper Orb sor Stars to shine in is above; that is your case, you faithfull Ministers of God, you are the stars in Gods right hand;
this for Sinners to receive their reward on Earth; this for the Glowworm to shine upon a dunghill, the proper Orb sor Stars to shine in is above; that is your case, you faithful Ministers of God, you Are the Stars in God's right hand;
at present it may be, you are under a veil, under a cloud, under an Eclypse, but here's your Comfort, your Glory is reserved for Heaven; that is the Orb: where you shall shine for ever.
At present it may be, you Are under a veil, under a cloud, under an Eclipse, but here's your Comfort, your Glory is reserved for Heaven; that is the Orb: where you shall shine for ever.
but Mose• hath Mourners enough for his death: Samuel died, what followes? all the Israelites were gathered together and lamented him, 'twas almost as impossible for Israel not to lament, as for Samuel not to die; devout men carryed Stephen to his burial,
but Mose• hath Mourners enough for his death: Samuel died, what follows? all the Israelites were gathered together and lamented him, 'twas almost as impossible for Israel not to lament, as for Samuel not to die; devout men carried Stephen to his burial,
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Saints would not spend idle words, much lesse drop idle Tears; if once Christs Vine doth bleed, we may be sure, tis cut and wounded; if the Church of Christ do weep for the losse of her Ministers, we may conclude, tis a losse considerable, a losse that deserveth our Tears indeed.
Saints would not spend idle words, much less drop idle Tears; if once Christ Vine does bleed, we may be sure, this Cut and wounded; if the Church of christ do weep for the loss of her Ministers, we may conclude, this a loss considerable, a loss that deserveth our Tears indeed.
but as for the Saints, as men sensible of their losse, they watch and pray; Brethren, pray for us, that we may be delivered from unreasonable men? Surely, that deliverance, which the Saints of God stand engaged earnestly to pray for, is a deliverance of some Concernment; that losse, which the People of God do expressely pray against, is a losse of moment; and such is the losse of our faithfull Ministers, a losse of the highest Consideration, a losse to be lamented with Tears,
but as for the Saints, as men sensible of their loss, they watch and pray; Brothers, pray for us, that we may be Delivered from unreasonable men? Surely, that deliverance, which the Saints of God stand engaged earnestly to pray for, is a deliverance of Some Concernment; that loss, which the People of God do expressly pray against, is a loss of moment; and such is the loss of our faithful Ministers, a loss of the highest Consideration, a loss to be lamented with Tears,
1. The losse of Gods faithfull Ministers is, damnum purum, a pure losse, a losse without the least mixture of gain: Tis not alway thus in other losses;
1. The loss of God's faithful Ministers is, damnum purum, a pure loss, a loss without the least mixture of gain: This not always thus in other losses;
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the losse in hand is a losse of another nature, tis a losse that is pure, and upon that account, a losse that is perfect; that Gold is the most perfect Gold, that hath the least mixture of any other metal; that water is the most perfect water, that hath the least mixture of other Elements; so here, that Judgment is the most perfect Judgment, that hath the least mixture of mercy; that losse is the most perfect losse, that hath no mixture of gain; and such is the losse, such is the Judgment, when God removes his Ministers;
the loss in hand is a loss of Another nature, this a loss that is pure, and upon that account, a loss that is perfect; that Gold is the most perfect Gold, that hath the least mixture of any other metal; that water is the most perfect water, that hath the least mixture of other Elements; so Here, that Judgement is the most perfect Judgement, that hath the least mixture of mercy; that loss is the most perfect loss, that hath no mixture of gain; and such is the loss, such is the Judgement, when God removes his Ministers;
other losses may tend to our spirituall gain, but this losse tends to our utter ruine, and yet not a losse to be mourn'd for? an ingenious Child cannot but weep for the losse of his Father, even though he gain an estate by his death,
other losses may tend to our spiritual gain, but this loss tends to our utter ruin, and yet not a loss to be mourned for? an ingenious Child cannot but weep for the loss of his Father, even though he gain an estate by his death,
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and were not the losse of Gods Ministers to be mourn'd for, since thaus a losse that brings no gain at all? indeed, should we lose our Ministers, we should gain Errours and Atheism, prophanesse and Heathenisme;
and were not the loss of God's Ministers to be mourned for, since thaus a loss that brings no gain At all? indeed, should we loose our Ministers, we should gain Errors and Atheism, profaneness and Heathenism;
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if a Friend be only sick a little, we do not use to put on Mourning; tis like enough, our Friend may recover; but if once a dear Friend be dead, we then sit and take on, and why so ▪ alas!
if a Friend be only sick a little, we do not use to put on Mourning; this like enough, our Friend may recover; but if once a dear Friend be dead, we then fit and take on, and why so ▪ alas!
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should we lose them, where is our amends? what amends can be made for the losse of the Gospel? what amends can be made for the losse of Ordinances? might you in the loss of these enjoy peace and plenty, 'twere but a poor amends;
should we loose them, where is our amends? what amends can be made for the loss of the Gospel? what amends can be made for the loss of Ordinances? might you in the loss of these enjoy peace and plenty, 'twere but a poor amends;
it were a poor amends to receive drosse for Gold, pibles for Pearls, counterfeits for Jewels; so here, to lose the Gospel and gain a Kingdome, to lose our Ordinances and gain an Empire, would be but a sad exchange;
it were a poor amends to receive dross for Gold, pibles for Pearls, counterfeits for Jewels; so Here, to loose the Gospel and gain a Kingdom, to loose our Ordinances and gain an Empire, would be but a sad exchange;
but surely, if Trivial losses be a mans burden, Considerable losses would prove his Ruine; if the smallest Mote doe trouble the Eye, a Beam would put it out;
but surely, if Trivial losses be a men burden, Considerable losses would prove his Ruin; if the Smallest Mote do trouble the Eye, a Beam would put it out;
a losse, not of Pence, but Pounds; not of Mites, but Talents; other losses are the losse of the Purse, this is the losse of the Gold; other losses are but the losse of the Ring•, this is the losse of the Finger; now, will you weep for other losses,
a loss, not of Pence, but Pounds; not of Mites, but Talents; other losses Are the loss of the Purse, this is the loss of the Gold; other losses Are but the loss of the Ring•, this is the loss of the Finger; now, will you weep for other losses,
outward losses at most doe but crack the Cabinet, they are Spirituall losses that spoyle the Jewell; outward losses are as stormes, that only rattle upon the tiles and slates of the house, they are spirituall losses, that wet to the skin; temporall Judgments at most doe but destroy the outward man, they are spirituall Judgments that undoe the soul: Indeed,
outward losses At most doe but Crac the Cabinet, they Are Spiritual losses that spoil the Jewel; outward losses Are as storms, that only rattle upon the tiles and slates of the house, they Are spiritual losses, that wet to the skin; temporal Judgments At most doe but destroy the outward man, they Are spiritual Judgments that undo the soul: Indeed,
as to a Carnall man, this Argument is spent in vain, 'tis an Arrow, that is lost, it only peirceth the Aire, but enters not the Mark; men, that care little for a soul, care less for an Ordinance; that man cannot value the Gospell, that valueth not Christ, that is in it;
as to a Carnal man, this Argument is spent in vain, it's an Arrow, that is lost, it only pierceth the Air, but enters not the Mark; men, that care little for a soul, care less for an Ordinance; that man cannot valve the Gospel, that valueth not christ, that is in it;
men in the dark care little for the Lanthorn, when as they care not at all for the Candle; but tell me, are your soules enlightened? doe you know what spiritual Judgments mean? doe you know what the want of spirituall mercies mean? if so you will easily grant, that the losse of your Ministers, your Ordinances, your Sacraments, is a loss, that deserves even tears of bloud; were your Head a Fountain of water, this one Consideration would turn the Cock, and let it run; but you'l say,
men in the dark care little for the Lantern, when as they care not At all for the Candle; but tell me, Are your Souls enlightened? do you know what spiritual Judgments mean? do you know what the want of spiritual Mercies mean? if so you will Easily grant, that the loss of your Ministers, your Ordinances, your Sacraments, is a loss, that deserves even tears of blood; were your Head a Fountain of water, this one Consideration would turn the Cock, and let it run; but You'll say,
1. The losse of our Ministers would be the losse of our spirituall Shepherds; it is true, Christ Jesus, who is the great Shepherd of the flock, is still in Heaven;
1. The loss of our Ministers would be the loss of our spiritual Shepherd's; it is true, christ jesus, who is the great Shepherd of the flock, is still in Heaven;
if there want a Shepherd to guid the flock, the silly Sheep will wander; if there want a Shepherd to feed the flock, the poor Lambs are like to starve; if there want a Shepherd to defend the flock, 'tis to be feared, the Dogges and Wolves will tear the Sheep in pieces;
if there want a Shepherd to guide the flock, the silly Sheep will wander; if there want a Shepherd to feed the flock, the poor Lambs Are like to starve; if there want a Shepherd to defend the flock, it's to be feared, the Dogs and Wolves will tear the Sheep in Pieces;
if the Ministers of God, our spiritual Watchmen, should be removed, what danger would the Church of God be in? the losse of their Watchman may cost thousands of men their bloud; sure I am, the losse of our Watchmen, should not cost us lesse,
if the Ministers of God, our spiritual Watchmen, should be removed, what danger would the Church of God be in? the loss of their Watchman may cost thousands of men their blood; sure I am, the loss of our Watchmen, should not cost us less,
If we lose our Paul's, If we lose our Apollo's, who then shall plant and water? Behold a sower went out to sow, and who is he? why, tis the Minister of the Gospel;
If we loose our Paul's, If we loose our Apollo's, who then shall plant and water? Behold a sour went out to sow, and who is he? why, this the Minister of the Gospel;
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tell me, should our Seedsmen fail, would there not be a Famine? Sure I am, should Ministers fail, poor Souls must starve; if so, Starve without a Tear, who can?
tell me, should our Seedsmen fail, would there not be a Famine? Sure I am, should Ministers fail, poor Souls must starve; if so, Starve without a Tear, who can?
Tell me now, what doe you think of the losse of Heaven? what doe you think of the losse of Glory? what doe you think of the losse of Eternity? Is the losse of your Soules a losse considerable? Is the losse of Saints and Angels a losse considerable? If you cannot bear these losses themselves, methinks, you should not bear with that which doth procure them? If you cannot bear the losse of a Soul, a Christ, a Jesus, without endless pangs and torments for ever, me thinkes, you should not loose your Ministers without some Sobs, some Groanes, some Sighs, and Tears; Sure I am,
Tell me now, what do you think of the loss of Heaven? what do you think of the loss of Glory? what do you think of the loss of Eternity? Is the loss of your Souls a loss considerable? Is the loss of Saints and Angels a loss considerable? If you cannot bear these losses themselves, methinks, you should not bear with that which does procure them? If you cannot bear the loss of a Soul, a christ, a jesus, without endless pangs and torments for ever, me thinks, you should not lose your Ministers without Some Sobs, Some Groans, Some Sighs, and Tears; Sure I am,
and that, not in this or that particular Nation, but, in Gentibus omnibus in honore sunt Sacerdotes saith Figurirus, there's no Nation under Heaven, where their Priests are not in honour;
and that, not in this or that particular nation, but, in Gentibus omnibus in honore sunt Sacerdotes Says Figurirus, there's no nation under Heaven, where their Priests Are not in honour;
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who weepes for a toy? who boweth down the head for the losse of a Bullrush? who sits and takes-on for a trisle? the losse of an ordinary blessing, were but an ordinary losse;
who weeps for a toy? who boweth down the head for the loss of a Bulrush? who sits and takes-on for a trisle? the loss of an ordinary blessing, were but an ordinary loss;
men doe not put on black for the losse of an ordinary Neighbour; if the Heaven put on mourning, 'tis not a Star, but the Sun, that is Eclipsed or clouded;
men do not put on black for the loss of an ordinary Neighbour; if the Heaven put on mourning, it's not a Star, but the Sun, that is Eclipsed or clouded;
so here, if the Saints of God weep and mourn, if the Spouse of Christ sigh and groan for the losse of her Ministers, it argueth, that the Ministers are persons considerable; Saints would not cast these pearles upon Swine; O no, the Saints teares argue the Ministers worth; were not our Ministers men of parts, men of Use, men of necessity, why then, Lachrymae simulare docentur: There would be a kind of Hypocrisy even in the Teares of Saints.
so Here, if the Saints of God weep and mourn, if the Spouse of christ sighs and groan for the loss of her Ministers, it argue, that the Ministers Are Persons considerable; Saints would not cast these Pearls upon Swine; Oh no, the Saints tears argue the Ministers worth; were not our Ministers men of parts, men of Use, men of necessity, why then, Lachrymae simulare docentur: There would be a kind of Hypocrisy even in the Tears of Saints.
It argueth a strange temper for a man to endeavour that, which when effected, would prove but a ground of Tears. Surely, tis not a Citizen but an Enemy, that longs to see the Watchman slain; It is not the Sheep, but the Wolfe, that rejoyceth to see the Sheepheard removed; So here, it cannot well be a Saint, but a sinner, that plots and contrives the Ministers ruine; The loss of Gods faithfull Ministers is that which the Saints of God complain of;
It argue a strange temper for a man to endeavour that, which when effected, would prove but a ground of Tears. Surely, this not a Citizen but an Enemy, that longs to see the Watchman slave; It is not the Sheep, but the Wolf, that Rejoiceth to see the Shepherd removed; So Here, it cannot well be a Saint, but a sinner, that plots and contrives the Ministers ruin; The loss of God's faithful Ministers is that which the Saints of God complain of;
That, which is the matter of one Saints Tears, can it be the matter of another Saints endeavours? the Church of Christ laments the loss of her Ministers,
That, which is the matter of one Saints Tears, can it be the matter of Another Saints endeavours? the Church of christ laments the loss of her Ministers,
To see the Child laugh, and the Mother weep; To see the Child dance with the foot, and the Mother wring the hand, what a sight were this? Surely, it is as strange a sight this day, to see men contriving the ruine of the Ministers of God;
To see the Child laugh, and the Mother weep; To see the Child dance with the foot, and the Mother wring the hand, what a sighed were this? Surely, it is as strange a sighed this day, to see men contriving the ruin of the Ministers of God;
those Ministers, for whom Saints would weep, and the Church would bleed; Surely, 'tis a shrewd argument, that such men are no Saints, they are of another spirit.
those Ministers, for whom Saints would weep, and the Church would bleed; Surely, it's a shrewd argument, that such men Are no Saints, they Are of Another Spirit.
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The Text implieth, that men who oppose the Ministers of God, are unreasonable men, they act like bruites; tell me, is it rational for a man to act against his own salvation? That a man should contrive a way for himself to become a loser of Heaven, a loser of glory, a loser of God; that a man should sit down and plot how he himself may be surely damned, what reason can be given for this? here's the case, whosoever contrives the Ministers ruine, doth also contrive his own damnation; and if so, you will easily grant, that such persons are so far from acting like Saints, that they do not act like men.
The Text Implies, that men who oppose the Ministers of God, Are unreasonable men, they act like bruits; tell me, is it rational for a man to act against his own salvation? That a man should contrive a Way for himself to become a loser of Heaven, a loser of glory, a loser of God; that a man should fit down and plot how he himself may be surely damned, what reason can be given for this? here's the case, whosoever contrives the Ministers ruin, does also contrive his own damnation; and if so, you will Easily grant, that such Persons Are so Far from acting like Saints, that they do not act like men.
a sad mistake beleive it, for a man to destroy Gods Ministers, is that to do him service? tell me, doth that man do me a service that speaks me fair, but robs me? is that man my friend that pretends a kindnesse; but cuts my throat? now, he that undermines the Ministers of God, shall, I say, he is one that robs you? shall I say, he is one that cuts your throat? Ile tell you, did such a man but rob you, it were a courtesy; did such a man but cut your throat, it were a kindnesse: to lose your estates, were an easier loss then to lose the Gospel; to lose your lives were an easier loss,
a sad mistake believe it, for a man to destroy God's Ministers, is that to do him service? tell me, does that man do me a service that speaks me fair, but robs me? is that man my friend that pretends a kindness; but cuts my throat? now, he that undermines the Ministers of God, shall, I say, he is one that robs you? shall I say, he is one that cuts your throat? I'll tell you, did such a man but rob you, it were a courtesy; did such a man but Cut your throat, it were a kindness: to loose your estates, were an Easier loss then to loose the Gospel; to loose your lives were an Easier loss,
then to lose your souls; tell me, do you count the Gospel a Pearl of price? if so, what then is he that would take this Pearl away? do you prize your souls as things of value? if so, what then is he that doth what he can to damn them? Sure I am, what enemies soever you have in the world, you have no enemy like him who endeavours your Ministers ruine, and thereby your own. 2. By way of Exhortation.
then to loose your Souls; tell me, do you count the Gospel a Pearl of price? if so, what then is he that would take this Pearl away? do you prize your Souls as things of valve? if so, what then is he that does what he can to damn them? Sure I am, what enemies soever you have in the world, you have no enemy like him who endeavours your Ministers ruin, and thereby your own. 2. By Way of Exhortation.
tell me, doth this poor Nation of ours, this day, want matter of Mourning? need we act like him that should put out his own right eye, that his left might have something to weep for? one would think we have enough to weep for already;
tell me, does this poor nation of ours, this day, want matter of Mourning? need we act like him that should put out his own right eye, that his left might have something to weep for? one would think we have enough to weep for already;
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England may sell of her mourning blacks without the funeral of the Gospel; but should our Churches Funeral be to day, I fear, our Nations would be to morrow;
England may fell of her mourning blacks without the funeral of the Gospel; but should our Churches Funeral be to day, I Fear, our nations would be to morrow;
when our jealousies, our schismes, our divisions have cracked our Vessel already, the loss of our Ministers would be such a stroke, as would break it all to shatters;
when our jealousies, our schisms, our divisions have cracked our Vessel already, the loss of our Ministers would be such a stroke, as would break it all to shatters;
then poor Indians? were successe and dominion a token of love, who so beloved of God as the Turks this day? outward mercies are but the common gifts of Gods hand; his Ordinances are the kisses of his mouth; Such kisses, as God never bestoweth,
then poor Indians? were success and dominion a token of love, who so Beloved of God as the Turks this day? outward Mercies Are but the Common Gifts of God's hand; his Ordinances Are the Kisses of his Mouth; Such Kisses, as God never bestoweth,
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lose your Candlesticks, and lose your light; and what a loss would this be? the loss of the Sun would ruine the world; the loss of the Gospel would ruine a Nation. Tis said when the Sun begins to dart its Rayes upon them, that half the year lie in the dark, they meet it with an acclamation of joy, NONLATINALPHABET, behold the Sun! behold the Sun!
loose your Candlesticks, and loose your Light; and what a loss would this be? the loss of the Sun would ruin the world; the loss of the Gospel would ruin a nation. This said when the Sun begins to dart its Rays upon them, that half the year lie in the dark, they meet it with an acclamation of joy,, behold the Sun! behold the Sun!
Surely, if the presence of the Sun be of such concernment, what then is the presence of Jesus Christ? what then ist he presence of God amongst us? the Heathens were wont to chain their Gods within their City gates;
Surely, if the presence of the Sun be of such concernment, what then is the presence of jesus christ? what then is't he presence of God among us? the heathens were wont to chain their God's within their city gates;
our establishment doth not lye in the lawes of men, but in the institutions of God; our safety doth not lye in an Army, but in a Church, my Father, my Father, the Chariots of Israel, and the Horsemen thereof;
our establishment does not lie in the laws of men, but in the institutions of God; our safety does not lie in an Army, but in a Church, my Father, my Father, the Chariots of Israel, and the Horsemen thereof;
The defence of Israel was not Ahab the King, but Elijah the Prophet; our strength doth not lye in an Ordinance of Parliament; but in an Ordinance of Christ; lose the Gospel, and lose our royal fort; and if once we lose our strength, where is our Nation? Sampson loseth his hair, and dyeth for it;
The defence of Israel was not Ahab the King, but Elijah the Prophet; our strength does not lie in an Ordinance of Parliament; but in an Ordinance of christ; loose the Gospel, and loose our royal fort; and if once we loose our strength, where is our nation? Sampson loses his hair, and Dies for it;
well, but what made her so? Surely, not her Treasures, not her Towers, not her Bulwarks, not her Princes; ô no, twas the Temple at Jerusalem, twas the worship of God that was there, to them pertained the glory;
well, but what made her so? Surely, not her Treasures, not her Towers, not her Bulwarks, not her Princes; o no, it the Temple At Jerusalem, it the worship of God that was there, to them pertained the glory;
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here is our case, if England lose her Gospel, if England lose her Ordinances, ô then Ichabod, Ichabod, where is our glory? should it come to this we might say with them, fuimus Troes, fuit Ilium,
Here is our case, if England loose her Gospel, if England loose her Ordinances, o then ichabod, ichabod, where is our glory? should it come to this we might say with them, fuimus Troes, fuit Ilium,
5. The loss of the Gospel would likely prove the loss of our Lawes; if the Church fall, the State will hardly stand; Magistracy and Ministry are twins that usually stand or fall together;
5. The loss of the Gospel would likely prove the loss of our Laws; if the Church fallen, the State will hardly stand; Magistracy and Ministry Are twins that usually stand or fallen together;
do but cut off that hand, and by one stroke you lame them both. Moses was the Magistrate of Israel, Aaron the Priest: and surely, 'twere a pertinent note to consider, that after Aaron was dead, Moses lived but a while, they both died the same year;
do but Cut off that hand, and by one stroke you lame them both. Moses was the Magistrate of Israel, Aaron the Priest: and surely, 'twere a pertinent note to Consider, that After Aaron was dead, Moses lived but a while, they both died the same year;
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men, that will not spare the Temple of Sion, will hardly spare the Walls of Jerusalem; Men, that now pretend they can teach themselves without a Minister, may pretend ere long, that they can rule themselves without a Magistrate; 'tis that which some men whisper already, they own no teacher but the spirit; they own no King but Jesus: alas!
men, that will not spare the Temple of Sion, will hardly spare the Walls of Jerusalem; Men, that now pretend they can teach themselves without a Minister, may pretend ere long, that they can Rule themselves without a Magistrate; it's that which Some men whisper already, they own no teacher but the Spirit; they own no King but jesus: alas!
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if so, why should you act against the Ministers of God? why should you burn that nest wherein you were hatched? why should you be as the horse that muds the stream, where he drinks himself? O spare that womb, that bare you;
if so, why should you act against the Ministers of God? why should you burn that nest wherein you were hatched? why should you be as the horse that muds the stream, where he drinks himself? O spare that womb, that bore you;
1. The losse of the Gospel to you that are Saints, would be the loss of your Fathers? Surely, the losse of a tender Father is a loss considerable; Elisha laments it:
1. The loss of the Gospel to you that Are Saints, would be the loss of your Father's? Surely, the loss of a tender Father is a loss considerable; Elisha laments it:
do you not read how solemnly Joseph mourned for his Father? and were there no cause why we should mourn for ours? Joseph mourned for his Father from Aegypt to Canaan; but should we lose these Fathers of ours, we should mourn from Canaan to Aegypt, should our spirituall Fathers dye, this Canaan of ours would quickly become an Aegypt. But,
do you not read how solemnly Joseph mourned for his Father? and were there no cause why we should mourn for ours? Joseph mourned for his Father from Egypt to Canaan; but should we loose these Father's of ours, we should mourn from Canaan to Egypt, should our spiritual Father's die, this Canaan of ours would quickly become an Egypt. But,
but can you live without any food? can the Child, that is newly dropt from the womb, subsist without its milk? will the hungry babe be content without the breast? O no, do but deny your Child the breast, and it crieth and roares;
but can you live without any food? can the Child, that is newly dropped from the womb, subsist without its milk? will the hungry babe be content without the breast? Oh no, do but deny your Child the breast, and it cries and roars;
here's our case, should we lose our Church, we lose our Mother; should we lose our Ministers, we lose our Nurses; should we lose our Gospell, we lose our breasts; and what Judgment so sore as this? hunger and no bread? thirst and no drink? alas! who can bear it?
here's our case, should we loose our Church, we loose our Mother; should we loose our Ministers, we loose our Nurse's; should we loose our Gospel, we loose our breasts; and what Judgement so soar as this? hunger and no bred? thirst and no drink? alas! who can bear it?
3. The loss of the Gospel to you, that are Saints, would be a losse of your comfort: Thy word is my comfort, saith David; but if this word were lost, what then were yours? indeed, God is the Fountain of Consolation,
3. The loss of the Gospel to you, that Are Saints, would be a loss of your Comfort: Thy word is my Comfort, Says David; but if this word were lost, what then were yours? indeed, God is the Fountain of Consolation,
God himself is the spring, but the Ordinances the Conduit pipe; now if this pipe be broken, whence can you draw? if these streames be cut off; where will you drink? it's true, your Cordials are of Christs preparing, yea but to administer these Cordials, is a work, that's ours;
God himself is the spring, but the Ordinances the Conduit pipe; now if this pipe be broken, whence can you draw? if these streams be Cut off; where will you drink? it's true, your Cordials Are of Christ preparing, yea but to administer these Cordials, is a work, that's ours;
propter penuriam verbi Dei, solent homines in peccatis contabescere & desperare, saith Osiander; when a soul is dejected for sin, what can raise it without a promise? when a soul is disconsolate; what can it doe without a Minister? God indeed is the Father of Comforts,
propter penuriam verbi Dei, solent homines in peccatis contabescere & desperare, Says Osiander; when a soul is dejected for since, what can raise it without a promise? when a soul is disconsolate; what can it do without a Minister? God indeed is the Father of Comforts,
sure I am, if we lose the Gospell, we lose our Sun; if we lose our Church, we lose our Moon; if we lose our Ministers, we lose our Starres; and if so how can it be,
sure I am, if we loose the Gospel, we loose our Sun; if we loose our Church, we loose our Moon; if we loose our Ministers, we loose our Stars; and if so how can it be,
Sinners are in a state of damnation already, but if once they loose the Gospel: the Gospel of salvation, the poor sinner is like to be damned for ever;
Sinners Are in a state of damnation already, but if once they lose the Gospel: the Gospel of salvation, the poor sinner is like to be damned for ever;
if you have any pitty for soules, you dare not endeavour the loss of the Gospel, that man, who pittieth him, that is like to starve, dares not take his food away;
if you have any pity for Souls, you Dare not endeavour the loss of the Gospel, that man, who Pitieth him, that is like to starve, dares not take his food away;
so here, that man, who pitieth dying soules, dares not prevent them of their remedy; 'twere strange for men to talk of pitying the Sick, and yet to withdraw the Physitian from them;
so Here, that man, who Pitieth dying Souls, dares not prevent them of their remedy; 'twere strange for men to talk of pitying the Sick, and yet to withdraw the physician from them;
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here's the case, for men to talk of pitying soules, and yet undermine the Gospel; for men to talk of pitying sinners and yet remove the meanes of their salvation;
here's the case, for men to talk of pitying Souls, and yet undermine the Gospel; for men to talk of pitying Sinners and yet remove the means of their salvation;
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what is this, but to kill with a Complement? what is this, but to flatter soules into Hell? that's the issue, should once our Ministers fail, should our Ordinances but cease, 'twere a loss, which thousands of sinners were like to feel and lament for ever.
what is this, but to kill with a Compliment? what is this, but to flatter Souls into Hell? that's the issue, should once our Ministers fail, should our Ordinances but cease, 'twere a loss, which thousands of Sinners were like to feel and lament for ever.
4. The loss of the Gospel would prove an undoing loss to our Posterity: Our Infants are born babes in age, but not babes in Christ; they are Children of Nature, and so Children of Wrath too;
4. The loss of the Gospel would prove an undoing loss to our Posterity: Our Infants Are born babes in age, but not babes in christ; they Are Children of Nature, and so Children of Wrath too;
Except a man be regenerate and born again, he cannot see the Kingdom of God: If our Children be not born again, better had it been they had never been born at all; well,
Except a man be regenerate and born again, he cannot see the Kingdom of God: If our Children be not born again, better had it been they had never been born At all; well,
there's no ordinary meanes to regenerate your Children, but Paul and the Gospel; the Minister, and the Ordinance; the Font and the Pulpit, the Water, and the Word; should Gospel Ordinances fail amongst us, should the word of God, that spiritual seed, be spilt, and taken away;
there's no ordinary means to regenerate your Children, but Paul and the Gospel; the Minister, and the Ordinance; the Font and the Pulpit, the Water, and the Word; should Gospel Ordinances fail among us, should the word of God, that spiritual seed, be spilled, and taken away;
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Now Sirs, tell me, what doe you think of your Ministers ruine? What doe you think of the Gospel? Would you bring forth Children to be Fuel for Eternall flames? you are loath to see your Children in a Goal, and would you not be loath to see them in Hell? you would be loath to see your Children beg their Bread,
Now Sirs, tell me, what do you think of your Ministers ruin? What do you think of the Gospel? Would you bring forth Children to be Fuel for Eternal flames? you Are loath to see your Children in a Goal, and would you not be loath to see them in Hell? you would be loath to see your Children beg their Bred,
if we murder the Babes of England? the Babes of Bethlehem were but an handfull, the Babes of England, would be Millions; the Babes of Bethlehem died as a kind of Martyrs, the Babes of England would dye as Sinners; the Babes of Bethlehem did but Dye, the Babes of England would likewise be damned, Damnati antequam nati, saith Austin, to damne their Soules, before we beget their bodyes; to secure them of Hell, before ever they live on earth; is this the Portion, we intend to provide them? is this the Inheritance, we intend to leave them? Our Fathers dealt not so with us;
if we murder the Babes of England? the Babes of Bethlehem were but an handful, the Babes of England, would be Millions; the Babes of Bethlehem died as a kind of Martyrs, the Babes of England would die as Sinners; the Babes of Bethlehem did but Die, the Babes of England would likewise be damned, Condemned antequam Nati, Says Austin, to damn their Souls, before we beget their bodies; to secure them of Hell, before ever they live on earth; is this the Portion, we intend to provide them? is this the Inheritance, we intend to leave them? Our Father's dealt not so with us;
and shall we endeavour to take it away from ours? Surely though we care not for Gods Ministers, yet we should care for our own Babes; though we regard not our Spirituall Fathers, yet we should regard our Naturall Children; down with your Ministry, and undoe your Posterity;
and shall we endeavour to take it away from ours? Surely though we care not for God's Ministers, yet we should care for our own Babes; though we regard not our Spiritual Father's, yet we should regard our Natural Children; down with your Ministry, and undo your Posterity;
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but if not, yet, at lest, pity them, who are a part of your selves, your tender Infants, your pretty Babes, O why should these miscarry for ever? why should you be as Adam? why should you strick a Church, a Nation, your whole Posterity dead at one blow?
but if not, yet, At lest, pity them, who Are a part of your selves, your tender Infants, your pretty Babes, Oh why should these miscarry for ever? why should you be as Adam? why should you strick a Church, a nation, your Whole Posterity dead At one blow?
It is the concernment of the Ministers of God to sUFFER Persecutior, Imprisonment, nay, death it selfe upon Christs account, with willingnesse, courage and resolution, NONLATINALPHABET, I am ready not to be bound onely,
It is the concernment of the Ministers of God to sUFFER Persecutior, Imprisonment, nay, death it self upon Christ account, with willingness, courage and resolution,, I am ready not to be bound only,
Surely, the sufferings of Christ were somewhat considerable; 'twas much for the Son of God to be reproached by wormes; it was much for the Son of God to be scourged by those hands which himself had made; it was much for him that sate upon a Throne, to be laid in a Manger, to be hanged upon a Crosse; 'twas much for the Lord of Heaven and Farth to want at his birth, a room of his own to be born in, at his death, a Grave of his own to be laid in;
Surely, the sufferings of christ were somewhat considerable; 'twas much for the Son of God to be reproached by worms; it was much for the Son of God to be scourged by those hands which himself had made; it was much for him that sat upon a Throne, to be laid in a Manger, to be hanged upon a Cross; 'twas much for the Lord of Heaven and Farth to want At his birth, a room of his own to be born in, At his death, a Grave of his own to be laid in;
and how am I straightned till it be accomplished? The Baptisme which he speaks of, was not Baptismus fluminis, a Baptisme of water, that was past already;
and how am I straightened till it be accomplished? The Baptism which he speaks of, was not Baptismus fluminis, a Baptism of water, that was passed already;
straightned till it be accomplished? why, tell me, are these things thus desirable? reproaches, buffettings, the sorest of death, the displeasure of God, are these things to be longed for? ô how would I fain lye down in flames? how fain would I bear the torments of Hell? how doe I long to bear the wrath of God? where's that soul, that faith so? surely, that Baptism, which Christ Jesus speakes of, was, a Baptism of horrour, a Baptism of wrath, a Baptism of death and Hell, and yet, how am I straitned, and now, NONLATINALPHABET faith Chrysostom; if our Lord and Master was Crucified, what great matter is it if we be bound? if Christ was ready to be thrown into a Grave, into Hell, for us, shall not we be ready to be thrown into a Goal for him?
straightened till it be accomplished? why, tell me, Are these things thus desirable? Reproaches, buffetings, the Sorest of death, the displeasure of God, Are these things to be longed for? o how would I fain lie down in flames? how fain would I bear the torments of Hell? how do I long to bear the wrath of God? where's that soul, that faith so? surely, that Baptism, which christ jesus speaks of, was, a Baptism of horror, a Baptism of wrath, a Baptism of death and Hell, and yet, how am I straitened, and now, faith Chrysostom; if our Lord and Master was crucified, what great matter is it if we be bound? if christ was ready to be thrown into a Grave, into Hell, for us, shall not we be ready to be thrown into a Goal for him?
that cloud emptied it self in shovers of bloud; I might spend not onely Time, but Teares, to mention the sufferings of Moses, Elijah, Prophets, Apostles, Martyrs, men that sealed the Truths of God with their dearest bloud; had it not been the practise of all Saints to suffer, whence is it, that our Book of Martyrs swells into a Volume? now, shall others suffer,
that cloud emptied it self in shovers of blood; I might spend not only Time, but Tears, to mention the sufferings of Moses, Elijah, prophets, Apostles, Martyrs, men that sealed the Truths of God with their dearest blood; had it not been the practice of all Saints to suffer, whence is it, that our Book of Martyrs Swells into a Volume? now, shall Others suffer,
and yet not we? shall others kisse the stake, and we avoid it? shall others embrace the flame, and we refuse it? as Alexander once said to a Coward of his own name; quit thy basenesse, or quit thy name; so say I, be content to become Martyrs, or be content to be no Professours; if Saints have have suffered, Saints must be willing to suffer still.
and yet not we? shall Others kiss the stake, and we avoid it? shall Others embrace the flame, and we refuse it? as Alexander once said to a Coward of his own name; quit thy baseness, or quit thy name; so say I, be content to become Martyrs, or be content to be no Professors; if Saints have have suffered, Saints must be willing to suffer still.
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Now, a man that is honest, must needs make good his bargain; 'tis a Character of a Citizen of Heaven to performe his Covenant, though himself thereby becomes a loser.
Now, a man that is honest, must needs make good his bargain; it's a Character of a Citizen of Heaven to perform his Covenant, though himself thereby becomes a loser.
and yet repent? O consider, Christ Jesus is well worth a Crosse, Christ Jesus is well worth a Prison; for a man to give an estate, to give his liberty, his life, his bloud for Christ, were the rarest bargain under Heaven, shall I tell you Heaven without a Christ would be an Heaven no more;
and yet Repent? O Consider, christ jesus is well worth a Cross, christ jesus is well worth a Prison; for a man to give an estate, to give his liberty, his life, his blood for christ, were the Rarest bargain under Heaven, shall I tell you Heaven without a christ would be an Heaven no more;
4. To suffer for Christ is your Priviledge, 'tis your preferment, To you it is given, To you, not to others, not to All. Indeed, every Saint is commanded to do for God,
4. To suffer for christ is your Privilege, it's your preferment, To you it is given, To you, not to Others, not to All. Indeed, every Saint is commanded to do for God,
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except these bonds? Surely, Paul was a man of Excellent Parts, a learned Scholar, a rare Preacher, a great Apostle; and are not these Priviledges high? why yet Paul could be content to have sharers in each of these; am I a Christian? O that King Agrippa were so;
except these bonds? Surely, Paul was a man of Excellent Parts, a learned Scholar, a rare Preacher, a great Apostle; and Are not these Privileges high? why yet Paul could be content to have sharers in each of these; am I a Christian? Oh that King Agrippa were so;
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But now, when once he comes to mention his sufferings, here Paul must be pardoned, in this thing Agrippa must spare him, in this thing his hearers must excuse him;
But now, when once he comes to mention his sufferings, Here Paul must be pardoned, in this thing Agrippa must spare him, in this thing his hearers must excuse him;
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But, you'l say, are sufferings such favours indeed? for a man to be thrown into a Goal, is that such a boon from Heaven? for a man to be burnt at a stake, to be hanged on a crosse, to rot in a dungeon, are these things such Priviledges indeed? why so? Ile tell you why;
But, You'll say, Are sufferings such favours indeed? for a man to be thrown into a Goal, is that such a boon from Heaven? for a man to be burned At a stake, to be hanged on a cross, to rot in a dungeon, Are these things such Privileges indeed? why so? I'll tell you why;
Ecclesia totum mundum convertit oratione & sanguine, saith Luther; the more sufferers, the more Saints. 'Tis storied that Justine Martyr was converted by seeing the Christians courage in suffering;
Ecclesia totum Mundum Convertit oration & sanguine, Says Luther; the more sufferers, the more Saints. It's storied that Justin Martyr was converted by seeing the Christians courage in suffering;
'Tis disputable whether Saint Paul did the Church of God more service in the Pulpit, or in the Prison; whether he did more good by his Sufferings, or by his Sermons; the things which happened to me have fallen out to the furtherance of the Gospel;
It's disputable whither Saint Paul did the Church of God more service in the Pulpit, or in the Prison; whither he did more good by his Sufferings, or by his Sermons; the things which happened to me have fallen out to the furtherance of the Gospel;
I read, that Paul and Silas sang, but where? why, not in the Church, but in the Goal; and why so [ O saith he, as our Sufferings abound, so our Consolations abound much more;
I read, that Paul and Silas sang, but where? why, not in the Church, but in the Goal; and why so [ O Says he, as our Sufferings abound, so our Consolations abound much more;
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2. Your Sufferings for Christ are services full of honour, that which makes for a mans honour, he counts his priviledge; 'tis that which sufferings do; they surely bring in honour;
2. Your Sufferings for christ Are services full of honour, that which makes for a men honour, he counts his privilege; it's that which sufferings do; they surely bring in honour;
to suffer for Christ, is no easie service ▪ it must be a strong shoulder that can bear a Crosse; a man that would suffer, must be a man of prowesse, a man stout and Gallant;
to suffer for christ, is no easy service ▪ it must be a strong shoulder that can bear a Cross; a man that would suffer, must be a man of prowess, a man stout and Gallant;
now, what is it that makes men so? why, tis the Gospel, and if so, Persecutours must needs acknowledg, that, in this Gospel, there is somewhat more then Ordinary; there must needs be some strange and wonderfull thing, that is able to bear up the spirits of Saints in the midst of Torments.
now, what is it that makes men so? why, this the Gospel, and if so, Persecutors must needs acknowledge, that, in this Gospel, there is somewhat more then Ordinary; there must needs be Some strange and wonderful thing, that is able to bear up the spirits of Saints in the midst of Torments.
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Surely, no wise man would lose his life for a Toy, a man would never spend his bloud for a Trifle; O no, the Greatnesse, the Goodnesse, the Glory of Christ and his Gospel is displayed no way more,
Surely, no wise man would loose his life for a Toy, a man would never spend his blood for a Trifle; Oh no, the Greatness, the goodness, the Glory of christ and his Gospel is displayed no Way more,
Diamonds, if rub'd shine the brighter; never is the Sun more Glorious then at its setting; never do the Saints of God appeare like themselves more then when they suffer; if a Diamond be knockt, and yet not break, 'tis a sign, 'tis right indeed,
Diamonds, if rubbed shine the Brighter; never is the Sun more Glorious then At its setting; never do the Saints of God appear like themselves more then when they suffer; if a Diamond be knocked, and yet not break, it's a Signen, it's right indeed,
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That's the Title wherein he glorieth, I Paul the Prisoner of Jesus Christ, it runs, Paul a Servant, but I Paul a Prisoner; it implieth, that Paul owneth the Service of Christ as a degree of honour, but his suffering for Christ, that, ô that is the top of honour;
That's the Title wherein he Glorieth, I Paul the Prisoner of jesus christ, it runs, Paul a Servant, but I Paul a Prisoner; it Implies, that Paul owneth the Service of christ as a degree of honour, but his suffering for christ, that, o that is the top of honour;
I bear NONLATINALPHABET, 'tis not NONLATINALPHABET, I have, but NONLATINALPHABET, I bear; bare them how? not NONLATINALPHABET, as burdens, but NONLATINALPHABET;
I bear, it's not, I have, but, I bear; bore them how? not, as burdens, but;
They rejoyced that they were counted worthy to suffer shame, NONLATINALPHABET, that they were honoured with dishonour; that they were graced with disgrace; no greater honour then to suffer shame for Christ.
They rejoiced that they were counted worthy to suffer shame,, that they were honoured with dishonour; that they were graced with disgrace; no greater honour then to suffer shame for christ.
Martyrdom is stiled the Testimony of Jesus, if to suffer Martyrdom be to bear a Testimony, then surely to refuse Martyrdom is to give a denyall; it is, in effect, to say, we know not the Man.
Martyrdom is styled the Testimony of jesus, if to suffer Martyrdom be to bear a Testimony, then surely to refuse Martyrdom is to give a denial; it is, in Effect, to say, we know not the Man.
2. To suffer for Christ, is to do him the highest honour. It argueth a man to be a loyall Servant, and Christ to be a gracious Lord, bonum habemus dominum, is the Martyrs Language, Quot vulnera, tot verba, Martyrdom is a Proclamation in red Letters, that God is the best of Masters.
2. To suffer for christ, is to do him the highest honour. It argue a man to be a loyal Servant, and christ to be a gracious Lord, bonum habemus dominum, is the Martyrs Language, Quot vulnera, tot verba, Martyrdom is a Proclamation in read Letters, that God is the best of Masters.
But, NONLATINALPHABET, &c. saith Chrysostom, if Peter that great Apostle, deny his Lord, what might inferiour Disciples do? if the Minister be afraid to suffer, what may the People do?
But,, etc. Says Chrysostom, if Peter that great Apostle, deny his Lord, what might inferior Disciples do? if the Minister be afraid to suffer, what may the People do?
but what is it to suffer bravely in the sight of God? It is storied of a Roman Souldier, that dying valiantly, breathed out his life, and this express•on with it.
but what is it to suffer bravely in the sighed of God? It is storied of a Roman Soldier, that dying valiantly, breathed out his life, and this express•on with it.
O si conspectu Caesaris mori contigisset! O that I had but died thus in the sight of Caesar! here's our case, precious in the sight of the Lord is the death of his Saints:
Oh si conspectu Caesaris Mori contigisset! Oh that I had but died thus in the sighed of Caesar! here's our case, precious in the sighed of the Lord is the death of his Saints:
Methinks, in this Assembly, I cannot but speak to some who, as to suffering, should rather need a bridle then a spur, a caution rather then an exhortation. My request to you is this;
Methinks, in this Assembly, I cannot but speak to Some who, as to suffering, should rather need a bridle then a spur, a caution rather then an exhortation. My request to you is this;
when you suffer, be sure it be for Christ. It is true, to suffer will be your Glory; but then, it must first be your Duty; as we must not be haled, so we must be sent to our Execution.
when you suffer, be sure it be for christ. It is true, to suffer will be your Glory; but then, it must First be your Duty; as we must not be haled, so we must be sent to our Execution.
let him take up his crosse, a Disciple of Christ must take, but not make a crosse; and what crosse must it be? his crosse, His, not by his own invention, but Gods appointment. For
let him take up his cross, a Disciple of christ must take, but not make a cross; and what cross must it be? his cross, His, not by his own invention, but God's appointment. For
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1. If a man suffer without a call, it is more then probable, that he is like to suffer without a comfort. Doubtlesse, there is a great deal of comfort in suffering;
1. If a man suffer without a call, it is more then probable, that he is like to suffer without a Comfort. Doubtless, there is a great deal of Comfort in suffering;
When men shall persecute you for my sake, rejoyce, &c. indeed, if we suffer for Christ, then shall we suffer with joy; so the Apostles rejoycing, that they were counted worthy to suffer shame;
When men shall persecute you for my sake, rejoice, etc. indeed, if we suffer for christ, then shall we suffer with joy; so the Apostles rejoicing, that they were counted worthy to suffer shame;
but otherwise, a man that suffers can expect but litle comfort from God in his heart, except he first have a warrant from God in his hand; it is not the bare thorn that beareth this Grape of joy.
but otherwise, a man that suffers can expect but little Comfort from God in his heart, except he First have a warrant from God in his hand; it is not the bore thorn that bears this Grape of joy.
2. If a man suffer without a call, it is more then probable, that he is like to suffer without a reward; that reward of suffering is Gods gracious Promise, and mans great Encouragement; it would be sad to endure the crosse, and yet lose the crown; Blessed are they which are persecuted, there is a precious promise indeed;
2. If a man suffer without a call, it is more then probable, that he is like to suffer without a reward; that reward of suffering is God's gracious Promise, and men great Encouragement; it would be sad to endure the cross, and yet loose the crown; Blessed Are they which Are persecuted, there is a precious promise indeed;
3. A man that suffers without a call, is no Martyr. We say, that which makes a Martyr, is not the punishment, but the cause; tis not so much what, as for what we suffer;
3. A man that suffers without a call, is no Martyr. We say, that which makes a Martyr, is not the punishment, but the cause; this not so much what, as for what we suffer;
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We have a cloud of Witnesses NONLATINALPHABET, a cloud of Martyrs; well, how came they to be Martyrs? the Apostle tells us, not by fancie, but by faith, they suffered,
We have a cloud of Witnesses, a cloud of Martyrs; well, how Come they to be Martyrs? the Apostle tells us, not by fancy, but by faith, they suffered,
the highest Testimony is no Martyrdom, except it be the Testimony of Jesus. It is the beast that is slain, not in the shambles, but, ad Aras, at the Altar, that dieth a Sacrifice; so here, it is the man that suffers, not upon every Account,
the highest Testimony is no Martyrdom, except it be the Testimony of jesus. It is the beast that is slave, not in the shambles, but, and Aras, At the Altar, that Dieth a Sacrifice; so Here, it is the man that suffers, not upon every Account,
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To you it is given, not onely to beleeve, but also to suffer: Priviledges must not be snatcht, but given; a man may invade a Prison as well as a Throne; a man may usurp a Cross, as wel as a Crown; no man takes this honour upon himself, but he that is called;
To you it is given, not only to believe, but also to suffer: Privileges must not be snatched, but given; a man may invade a Prison as well as a Throne; a man may usurp a Cross, as well as a Crown; no man Takes this honour upon himself, but he that is called;
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surely, as a man may not make himselfe a Priest, so neither may he make himself a Sacrifice. Sacrifices must be chosen beasts, and Martyrs, must be persons singled out by God.
surely, as a man may not make himself a Priest, so neither may he make himself a Sacrifice. Sacrifices must be chosen beasts, and Martyrs, must be Persons singled out by God.
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Take heed unto your selves, and to the flock; Ministers, to secure their flocks, must, if possible, preserve themselves; Sheepheards may be driven, but must not run away.
Take heed unto your selves, and to the flock; Ministers, to secure their flocks, must, if possible, preserve themselves; Shepherds may be driven, but must not run away.
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6. A man that suffers without a call, is highly injurious to himself, to put even a Malefactour to death without a warrant from Authority, is a kind of Man-slaughter; so here,
6. A man that suffers without a call, is highly injurious to himself, to put even a Malefactor to death without a warrant from authority, is a kind of Manslaughter; so Here,
he will be upon his knees in his Chamber, though by and by he must be in the Lions den; rather then omit this great duty to one God, he ventures the rage of two Kings, Darius King of Men, and the Lion King of beasts. Again, the Jewes forbid the Apostles to preach;
he will be upon his knees in his Chamber, though by and by he must be in the Lions den; rather then omit this great duty to one God, he ventures the rage of two Kings, Darius King of Men, and the lion King of beasts. Again, the Jews forbid the Apostles to preach;
here is our case, should we be commanded not to pray, not to preach, we must as soon lose our heads as hold our tongues; to dye upon this account, were to dye with a Warrant.
Here is our case, should we be commanded not to pray, not to preach, we must as soon loose our Heads as hold our tongues; to die upon this account, were to die with a Warrant.
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2. Our suffering is warrantable, when we chose rather to suffer, then to commit a sin. So did those three Confessours, bow down and worship my golden Image, saith Nebuchadnezzar; yea, but that is a sin;
2. Our suffering is warrantable, when we chosen rather to suffer, then to commit a since. So did those three Confessors, bow down and worship my golden Image, Says Nebuchadnezzar; yea, but that is a since;
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in this case we will rather break then bow; we will rather sacrifice our lives to God, then our devotion to an Image; we will rather die Martyrs, then live Idolaters. Now, here is our duty, should man command us what God forbids, should we be commanded to adore an Image, a Relique, a Crucifixe, we must rather dye then sin. But now, in Adiaphoris, in things indifferent, the case is otherwise; as
in this case we will rather break then bow; we will rather sacrifice our lives to God, then our devotion to an Image; we will rather die Martyrs, then live Idolaters. Now, Here is our duty, should man command us what God forbids, should we be commanded to adore an Image, a Relic, a Crucifix, we must rather die then since. But now, in Adiaphora, in things indifferent, the case is otherwise; as
I confesse, it were to be wished, that there were in most places, more reverence, and if possibile, a generall Ʋniformity in the outward worship of God;
I confess, it were to be wished, that there were in most places, more Reverence, and if possibile, a general Ʋniformity in the outward worship of God;
but however, if some Rights and Ceremonies, innocent in this nature and use, should be commanded, I should rather think it my concernment to obey, then suffer; I should rather put on a sinlesse garment, then put off my honest Employment; being a Minister, I should look upon it, not onely as matter of choyce, but as matter of duty, rather to be a preacher in a Surplisse, then no preacher at all; and my reason is this; it is expressly written;
but however, if Some Rights and Ceremonies, innocent in this nature and use, should be commanded, I should rather think it my concernment to obey, then suffer; I should rather put on a sinless garment, then put off my honest Employment; being a Minister, I should look upon it, not only as matter of choice, but as matter of duty, rather to be a preacher in a Surplice, then no preacher At all; and my reason is this; it is expressly written;
The truth is, things of this nature being not simply necessary, it were to be wished on the one hand, that the Magistrate out of a respect to tender souls, would not so severely press them:
The truth is, things of this nature being not simply necessary, it were to be wished on the one hand, that the Magistrate out of a respect to tender Souls, would not so severely press them:
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but, on the other hand, things of this nature being not simply unlawfull, I could wish that the Minister out of a due respect to Authority, would not so stiffely refuse them. Surely,
but, on the other hand, things of this nature being not simply unlawful, I could wish that the Minister out of a due respect to authority, would not so stiffly refuse them. Surely,
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if the thing be indifferent in its own nature, the Interposal of the Magistrates command, which determines it as to its use, doth rather render it necessary then sinfull; Necessary, I mean, not as any substantiall part of that Worship which I owe to God; but as a part of that duty, which, in things lawfull, I owe Authority. I might here mind some men, that there is a superstition Negative as well as Positive; it may be superstition not onely to impose some Ceremonies, but to refuse them;
if the thing be indifferent in its own nature, the Interposal of the Magistrates command, which determines it as to its use, does rather render it necessary then sinful; Necessary, I mean, not as any substantial part of that Worship which I owe to God; but as a part of that duty, which, in things lawful, I owe authority. I might Here mind Some men, that there is a Superstition Negative as well as Positive; it may be Superstition not only to impose Some Ceremonies, but to refuse them;
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to place religion and holinesse in things of Indifferency, is superstition one way; to place irreligion and prophanenesse in things of mere decency, is superstition another way.
to place Religion and holiness in things of Indifferency, is Superstition one Way; to place irreligion and profaneness in things of mere decency, is Superstition Another Way.
had we had a Government, you would not have seen the Buff-coat, & the Apron, but the Gown in the Pulpit, had we had a Government, you should not have seen, Altare adversus Altare, private meetings set up in opposition to Publick;
had we had a Government, you would not have seen the Buffcoat, & the Apron, but the Gown in the Pulpit, had we had a Government, you should not have seen, Altar Adversus Altar, private meetings Set up in opposition to Public;
had we had a Government, we should have had more Ministers, though possibly fewer Preachers; Its true, no form of Government will satisfie all parties of men amongst us;
had we had a Government, we should have had more Ministers, though possibly fewer Preachers; Its true, no from of Government will satisfy all parties of men among us;
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there are some that can as little endure the remedy, as the disease; but what then? all men are not satisfied with Parliaments, and shall we therefore have none? all men are not satisfied with Kings, but upon that account shall we have none? Surely,
there Are Some that can as little endure the remedy, as the disease; but what then? all men Are not satisfied with Parliaments, and shall we Therefore have none? all men Are not satisfied with Kings, but upon that account shall we have none? Surely,
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if to satisfie the lusts, pride, and ignorance of a few Persons, we shall leave Church and State under Confusion for want of a Government, we shall do much like him that fires his House to rost his Egs.
if to satisfy the Lustiest, pride, and ignorance of a few Persons, we shall leave Church and State under Confusion for want of a Government, we shall do much like him that fires his House to rost his Eggs
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you well know, Great have been the distractions in the state of England, since we lost our Crown; sad have been the Confusions in the Church of England since we lost our Mitre; Surely, to ruine one Government,
you well know, Great have been the distractions in the state of England, since we lost our Crown; sad have been the Confusions in the Church of England since we lost our Mitre; Surely, to ruin one Government,
O may we not lose our peace whilest we dispute our power; let us not endanger our Religion, whilest we debate our Titles; O may not the Church of England be ruined, whilest we dispute whether its governour shall be stiled a Presbyter, or a Bishop! doubtlesse, there should be some subordination of Ministers;
O may we not loose our peace whilst we dispute our power; let us not endanger our Religion, whilst we debate our Titles; Oh may not the Church of England be ruined, whilst we dispute whither its governor shall be styled a Presbyter, or a Bishop! doubtless, there should be Some subordination of Ministers;
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if a man shall refuse these formes and thereby suffer, I think 'twere rashnesse rather then well grounded zeal. I am perswaded there's much to be said for set formes of Prayer;
if a man shall refuse these forms and thereby suffer, I think 'twere rashness rather then well grounded zeal. I am persuaded there's much to be said for Set forms of Prayer;
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when I am to beg the same things, I cannot tell why I may not use the same words. I remember I once heard that Reverend and Learned Bishop, the Primate of Ireland, now with God,
when I am to beg the same things, I cannot tell why I may not use the same words. I Remember I once herd that Reverend and Learned Bishop, the Primate of Ireland, now with God,
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But if his Authority, because a Prelate, will not passe, what shall we say to that of our Saviour? a set form of prayer is that which Christ used himself, and taught us. I cannot look upon the Lords Prayer, barely as a pattern, but as a Prayer too;
But if his authority, Because a Prelate, will not pass, what shall we say to that of our Saviour? a Set from of prayer is that which christ used himself, and taught us. I cannot look upon the lords Prayer, barely as a pattern, but as a Prayer too;
it is not onely a form that must be imitated, but may, NONLATINALPHABET, be used. Doubtlesse, where there is the matter and form, the onely Essentials of a Prayer, there is a Prayer; and where a Prayer is,
it is not only a from that must be imitated, but may,, be used. Doubtless, where there is the matter and from, the only Essentials of a Prayer, there is a Prayer; and where a Prayer is,
I am perswaded I might justly plead, if not a necessity, yet a great Covenience of publick Liturgies; and yet, defending onely their lawfull use, I am censured.
I am persuaded I might justly plead, if not a necessity, yet a great Covenience of public Liturgies; and yet, defending only their lawful use, I am censured.
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though not of sin, yet of Imprudence. it is notoriously known, that in our University Church, the best of formes for severall years was generally laid aside;
though not of since, yet of Imprudence. it is notoriously known, that in our university Church, the best of forms for several Years was generally laid aside;
some would not use it, many durst not, few did, and no wonder, when that sacred prayer began by some to be reckoned onely amongst the Formalities of the University;
Some would not use it, many durst not, few did, and no wonder, when that sacred prayer began by Some to be reckoned only among the Formalities of the university;
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but with this difference, some, who would have voted down other Formalities, endeavoured to laugh down this; well then, it might indeed be an Act of Imprudence to plead for any set formes of Prayer, in that place, where of late, through some mens example and Tyranny, it was grown,
but with this difference, Some, who would have voted down other Formalities, endeavoured to laugh down this; well then, it might indeed be an Act of Imprudence to plead for any Set forms of Prayer, in that place, where of late, through Some men's Exampl and Tyranny, it was grown,
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But doubtlesse, our banisnt University being now restored to it self, will also restore that blessed Prayer to its Pulpit; for surely, we had not so long wanted our dear Lords prayer at Saint Maries, had we not also in a great measure wanted our Ʋniversity, even at Oxford. That, which I shall adde concerning the Liturgy of the Church of England, will lye in three Particulars;
But doubtless, our banisnt university being now restored to it self, will also restore that blessed Prayer to its Pulpit; for surely, we had not so long wanted our dear lords prayer At Saint Mary's, had we not also in a great measure wanted our Ʋniversity, even At Oxford. That, which I shall add Concerning the Liturgy of the Church of England, will lie in three Particulars;
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That good men use it, is an Argument, that it is without all Crime; that good men refuse it, is an Argument, that it is not without some seeming blemish. Indeed, I shall not undertake so far to justifie every particular phrase, expression, and passage in our Liturgy,
That good men use it, is an Argument, that it is without all Crime; that good men refuse it, is an Argument, that it is not without Some seeming blemish. Indeed, I shall not undertake so Far to justify every particular phrase, expression, and passage in our Liturgy,
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That, which is gold indeed, may want a further refining; That, which is confessed to be wheat, may possibly want a second winnowing, There are some few expressions in our Service Book, that possibly might be well reviewed,
That, which is gold indeed, may want a further refining; That, which is confessed to be wheat, may possibly want a second winnowing, There Are Some few expressions in our Service Book, that possibly might be well reviewed,
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though, as it is, it may be used without sin, yet why should it not be used without Scruple too? if a very little Alteration in some few particulars would render it acceptable to most opposers,
though, as it is, it may be used without since, yet why should it not be used without Scruple too? if a very little Alteration in Some few particulars would render it acceptable to most opposers,
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why might it not be done? Surely, it were prudence, as well as duty, to do that out of a tender respect to the Consciences of others, that may be done without the least violation of our own. I am so much a friend to the Liturgy of England, that I could wish it a little reformed in this or that particular, that so, without regret, it might be used in Generall. It were much to be desired, that our publick form of worship might be not onely without sin, but beyond all exception, that it might be,
why might it not be done? Surely, it were prudence, as well as duty, to do that out of a tender respect to the Consciences of Others, that may be done without the least violation of our own. I am so much a friend to the Liturgy of England, that I could wish it a little reformed in this or that particular, that so, without regret, it might be used in General. It were much to be desired, that our public from of worship might be not only without since, but beyond all exception, that it might be,
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as without Corruption in its body, so without the least spot upon its face. I could wish it washt, but not worn out; altered, but not abolished; we may paire the nail that is dirty, or scratcheth, without cutting of the finger. Yet,
as without Corruption in its body, so without the least spot upon its face. I could wish it washed, but not worn out; altered, but not abolished; we may pair the nail that is dirty, or scratcheth, without cutting of the finger. Yet,
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2. I dare affirm the whole body, frame, and composure of our Publick Liturgy to be so innocent as that it may be used without sin. I cannot here take its body into pieces,
2. I Dare affirm the Whole body, frame, and composure of our Public Liturgy to be so innocent as that it may be used without since. I cannot Here take its body into Pieces,
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But, in the Generall, I dare assert, that our formes of Confession, Absolution, Petition, Thanksgiving, Administration of the Sacraments, &c. are without sin; and most of them without, I will not say, Cavil, but just exception. Nor do I think, that the Liturgy of England, because,
But, in the General, I Dare assert, that our forms of Confessi, Absolution, Petition, Thanksgiving, Administration of the Sacraments, etc. Are without since; and most of them without, I will not say, Cavil, but just exception. Nor doe I think, that the Liturgy of England, Because,
as some object, gathered out of a Popish Masse Book, must needs upon that account, be charged with Originall Sin. But, our present disquisition is, not to examine, whence it came, but what it is;
as Some Object, gathered out of a Popish Mass Book, must needs upon that account, be charged with Original Sin. But, our present disquisition is, not to examine, whence it Come, but what it is;
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if we can prove the child to be legitimate, let others take pains to find out its fathers name; if we can prove the Jewel, as to its freedome from sin, to be clean and orient, prove who can that it was found upon a Dunghill.
if we can prove the child to be legitimate, let Others take pains to find out its Father's name; if we can prove the Jewel, as to its freedom from since, to be clean and orient, prove who can that it was found upon a Dunghill.
3. The publick Liturgy of the Church of England is established by law. That law, which under God, puts my bread into my mouth, doth put this book into my hand; That law, which secures my estate from men; commands me this way of worship to God; nay more, that law, which requires the people to pay their Tithes, requires the Minister to use the Liturgy; if the Minister refuse the the one, what if the People should refuse the other;
3. The public Liturgy of the Church of England is established by law. That law, which under God, puts my bred into my Mouth, does put this book into my hand; That law, which secures my estate from men; commands me this Way of worship to God; nay more, that law, which requires the people to pay their Tithes, requires the Minister to use the Liturgy; if the Minister refuse the the one, what if the People should refuse the other;
but methinks, it is somewhat unreasonable, that, in time of need, we should crave assistance from that law, to which, in point of duty, we deny our homage. If it be said, that our Liturgy is taken away by law, it will with better reason be denied, then affirmed; indeed, it was laid aside by violence, but not dismissed by Authority; we say, cujus est ponere, eius est tollere;
but methinks, it is somewhat unreasonable, that, in time of need, we should crave assistance from that law, to which, in point of duty, we deny our homage. If it be said, that our Liturgy is taken away by law, it will with better reason be denied, then affirmed; indeed, it was laid aside by violence, but not dismissed by authority; we say, cujus est ponere, eius est tollere;
if the law and Sanction be still in force, why should not the Liturgy be still in use? do I plead for the Liturgy? so doth the law; what then? why, methinks, Obedience should not be charged as sin; I ever thought that sin consists in the Transgression, not in the Observation of Lawes. FINIS
if the law and Sanction be still in force, why should not the Liturgy be still in use? do I plead for the Liturgy? so does the law; what then? why, methinks, obedience should not be charged as since; I ever Thought that since consists in the Transgression, not in the Observation of Laws. FINIS
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