Cor humiliatum & contritum a sermon preached at S. Pauls Church London, Nov. 29, 1663 / by Richard Lee ... ; wherein was delivered the profession of his judgement against the Solemn league and covenant, the late King's death, &c.
that so he might die as he had lived, in the Contemplation and Meditation of them, with tears in his eyes, in the practice of Repentance, praying for the remission of his sins:
that so he might die as he had lived, in the Contemplation and Meditation of them, with tears in his eyes, in the practice of Repentance, praying for the remission of his Sins:
and the fittest disposition for dying Christians, especially for such of the Ministry, who have by their omissions, flatteries and silences, the sins of others to answer for as well as their own.
and the Fittest disposition for dying Christians, especially for such of the Ministry, who have by their omissions, flatteries and silences, the Sins of Others to answer for as well as their own.
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& 12 Ch. The effect whereof was not an itching ear, but an aking heart: for whilest he tells him a Parable, David suspects not that it concerns him;
& 12 Christ The Effect whereof was not an itching ear, but an aching heart: for whilst he tells him a Parable, David suspects not that it concerns him;
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and nè evanescat, & saeviat dolor, lest the sense might vanish, and his wound fester, he cries out for help, Have mercy upon me, O God, according to thy loving kindness;
and nè evanescat, & saeviat dolour, lest the sense might vanish, and his wound fester, he cries out for help, Have mercy upon me, Oh God, according to thy loving kindness;
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The Parts of his Prayer are two: Petition for himself. Supplication for the Church. 1. For himself, who by his Murder and Adultery had so offended and dishonoured God;
The Parts of his Prayer Are two: Petition for himself. Supplication for the Church. 1. For himself, who by his Murder and Adultery had so offended and dishonoured God;
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from the 1 verse to the 18. 2. For the Church, which by his fall was so scandalized and endangered, that from Dan to Beersheba 70 thousand die of the Plague, 2 Sam. 24.15. The Arguments by which he enforceth his Prayer are three.
from the 1 verse to the 18. 2. For the Church, which by his fallen was so scandalized and endangered, that from Dan to Beersheba 70 thousand die of the Plague, 2 Sam. 24.15. The Arguments by which he enforceth his Prayer Are three.
2. From others, whom by his experience of God's pardoning mercy, he might with more skill, humility and tenderness, recover and cure, v. 13. Docebo praevaricatores vias tuas, Then shall I teach transgressors thy waies,
2. From Others, whom by his experience of God's pardoning mercy, he might with more skill, humility and tenderness, recover and cure, v. 13. i will teach praevaricatores Ways tuas, Then shall I teach transgressors thy ways,
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Spiritual Physicians must not only be knowing, but men of practice and experience, that can tell what it is to have a broken heart and contrite spirit.
Spiritual Physicians must not only be knowing, but men of practice and experience, that can tell what it is to have a broken heart and contrite Spirit.
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1. By his publishing of it, and therein his righteousness, in keeping promise, and forgiving those sins for which our Surety hath satisfied, v. 14, 15. Deliver me from bloud-guiltiness, O God, or, from blouds, (Uriah 's and others with him) and my tongue shall sing of thy righteousness.
1. By his publishing of it, and therein his righteousness, in keeping promise, and forgiving those Sins for which our Surety hath satisfied, v. 14, 15. Deliver me from Bloodguiltiness, Oh God, or, from bloods, (Uriah is and Others with him) and my tongue shall sing of thy righteousness.
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Praebe mihi materiam Cantici & gratiarum actionis, ignoscendo peccato, (so Muis upon the place) Open thou my lips, and my mouth shall shew forth thy praise.
Offer mihi Materiam Canticles & Gratitude actionis, ignoscendo Peccato, (so Muis upon the place) Open thou my lips, and my Mouth shall show forth thy praise.
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1. The Subject, A broken and contrite Spirit. 2. The Predicate, The Sacrifices of God, &c. 3. The Copula [ Are ] not in the Original, (therefore put in a different character) to perfect the sense.
1. The Subject, A broken and contrite Spirit. 2. The Predicate, The Sacrifices of God, etc. 3. The Copula [ are ] not in the Original, (Therefore put in a different character) to perfect the sense.
For the better opening these Sacrifices, I shall doe with them as the Priests under the Law, Medium animal per cervicem & spinam dividere, Cut them through the middle from the neck downwards, NONLATINALPHABET.
For the better opening these Sacrifices, I shall do with them as the Priests under the Law, Medium animal per cervicem & spinam dividere, cut them through the middle from the neck downwards,.
for NONLATINALPHABET and NONLATINALPHABET, an iron sinew in the neck and a stone in the heart, signifie in Scripture one and the same sin, and must be alike sacrificed. First then,
for and, an iron sinew in the neck and a stone in the heart, signify in Scripture one and the same since, and must be alike sacrificed. First then,
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Thus it is applied to Christ, Esay 53.10. Jehova autem voluit NONLATINALPHABET conterere eum, It pleased the Lord to bruise him, &c. Thus to Saints, Esay 57.15.
Thus it is applied to christ, Isaiah 53.10. Jehovah autem voluit conterere Eum, It pleased the Lord to bruise him, etc. Thus to Saints, Isaiah 57.15.
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So as a broken and contrite Heart, is a whole Heart broken to pieces, and a hard Heart so beaten to powder, that there remains not a sheard (as Isaiah speaks) to take up:
So as a broken and contrite Heart, is a Whole Heart broken to Pieces, and a hard Heart so beaten to powder, that there remains not a shore (as Isaiah speaks) to take up:
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igniculam tentationis, or modicum noxiae voluptatis, the spark of a temptation, or a drop of hurtful pleasure (as Parisiensis elegantly interprets it.)
igniculam tentationis, or modicum noxiae voluptatis, the spark of a temptation, or a drop of hurtful pleasure (as Parisiensis elegantly interprets it.)
For as such a Heart is grateful to the Penitent himself, so to Angels, to the Mediator, to his Ministers, and so to the Almighties, NONLATINALPHABET, to God himself. 1. To the Penitent:
For as such a Heart is grateful to the Penitent himself, so to Angels, to the Mediator, to his Ministers, and so to the Almighty's,, to God himself. 1. To the Penitent:
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so post lacrymarum pluvias mentis serenitas, after flouds of tears, the Penitent finds such a serenity all over his Soul, that he weeps for joy that he hath wept;
so post lacrymarum pluvias mentis serenitas, After floods of tears, the Penitent finds such a serenity all over his Soul, that he weeps for joy that he hath wept;
yea God's secret testimony that the Penitent hath herein pleased God) and then no wonder he is so pleased with himself, that he praies, Evermore give me this bread, for fletus est cibus animae & refectio mentis, Godly sorrow is the Soul's food and the mind's refection. Psal. 80.5. Cibâsti eos pane lacrymarum, & propinâsti eis lacrymas in mensura.
yea God's secret testimony that the Penitent hath herein pleased God) and then no wonder he is so pleased with himself, that he prays, Evermore give me this bred, for Tears est cibus Spirits & refectio mentis, Godly sorrow is the Soul's food and the mind's refection. Psalm 80.5. Cibâsti eos pane lacrymarum, & propinâsti eis lacrymas in Mensura.
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Hence that late Penitent of Waterford in Ireland (weeping abundantly) cried, Oh that there were in me a well of this Living water, that streams might continually run down my cheeks, that in these streams I might be wafted over into another world,
Hence that late Penitent of Waterford in Ireland (weeping abundantly) cried, O that there were in me a well of this Living water, that streams might continually run down my cheeks, that in these streams I might be wafted over into Another world,
2. As this broken contrite Heart is grateful to the Penitent, so to the good Angels, Domestici Dei, Cives Coeli, Principes Paradisi, those Domesticks of God, Citizens of Heaven, Princes of Paradise.
2. As this broken contrite Heart is grateful to the Penitent, so to the good Angels, Domestici Dei, Cives Coeli, Princes Paradisi, those Domestics of God, Citizens of Heaven, Princes of Paradise.
This is their banquet, Luke 15.7. I say to you that likewise joy shall be in heaven over one sinner that repents, more then over ninety nine just persons that need no repentance.
This is their banquet, Lycia 15.7. I say to you that likewise joy shall be in heaven over one sinner that repents, more then over ninety nine just Persons that need no Repentance.
Tell it, Petro gravissimè vulnerato & acerbissimè dolenti, to Peter deeply wounded and bitterly weeping. En solicitudinem Angeli, behold the solicitude of an Angel for a broken and contrite Spirit.
Tell it, Peter gravissimè vulnerato & acerbissimè dolenti, to Peter deeply wounded and bitterly weeping. En solicitudinem Angeli, behold the solicitude of an Angel for a broken and contrite Spirit.
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They that have their tongues, and want their charity, are Messengers of no value, sounding brass and tinckling Cymbals, inanis & futilis garrulitas, as Drusius interprets it.
They that have their tongues, and want their charity, Are Messengers of no valve, sounding brass and tinkling Cymbals, inanis & futilis garrulitas, as Drusius interprets it.
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3. As this broken contrite Spirit is grateful to the Angels, so to the Mediator, who is Angelorum caput. It is his office to swath broken bones, sweeten imbittered spirits, and wipe off tears:
3. As this broken contrite Spirit is grateful to the Angels, so to the Mediator, who is Angels caput. It is his office to swath broken bones, sweeten imbittered spirits, and wipe off tears:
Felices lacrymae quas benignae manus Mediatoris abstergunt, saith Bernard, Happy tears which his blessed hands wipe off. Luke 4.18. The Spirit of the Lord is upon me, because he hath anointed me to heal the broken-hearted, &c. Non infundit oleum misericordiae nisi in vas contritum, Bern. He pours not the oil of mercy but into the broken vessel.
Felices lacrymae quas benignae manus Mediatoris abstergunt, Says Bernard, Happy tears which his blessed hands wipe off. Lycia 4.18. The Spirit of the Lord is upon me, Because he hath anointed me to heal the brokenhearted, etc. Non infundit oleum Mercy nisi in vas contritum, Bern. He pours not the oil of mercy but into the broken vessel.
The tender Mother in S. Bernard, Quem aegrotantem novit filium, takes her weak weeping child, sets it most on her lap, laies it oftnest in her bosome, magìs sovet, saepius complectitur. Thus Christ:
The tender Mother in S. Bernard, Whom aegrotantem Novit Son, Takes her weak weeping child, sets it most on her lap, lays it oftenest in her bosom, magìs sovet, Saepius complectitur. Thus christ:
solas the Censorious person cries, Call him no more Peter, a Rock, a chief Pillar of the Church, but Reuben, unstable as water, one that hath lost his excellency.
solas the Censorious person cries, Call him no more Peter, a Rock, a chief Pillar of the Church, but Reuben, unstable as water, one that hath lost his excellency.
And this message is directed to him under the name of Peter, (an Apostolical name) Mark 16.7. Goe tell his Disciples, and Peter, Petro summè scandaloso;
And this message is directed to him under the name of Peter, (an Apostolical name) Mark 16.7. Go tell his Disciples, and Peter, Peter summè scandaloso;
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though he will not own divisum & dispersum Cor, a heart and a heart, yet he will accept and honour confractum & contritum Cor, a broken and contrite Spirit. For,
though he will not own Divisum & dispersum Cor, a heart and a heart, yet he will accept and honour confractum & contritum Cor, a broken and contrite Spirit. For,
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1. He preferres this alone to all typical ceremonial Sacrifices, ver. 16. Thou desirest not Sacrifice, elsè would I give it thee; thou delightest not in burnt-offerings.
1. He prefers this alone to all typical ceremonial Sacrifices, ver. 16. Thou Desirest not Sacrifice, elsè would I give it thee; thou delightest not in Burnt offerings.
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Nihil ergò offeremus? saith S. Augustine: Sic veniemus ad Deum? Unde illum placabimus? Shall we then offer nothing to God? shall we come empty to him? how then shall we appease him? Habes in te quod offeras, (saith the same Author) thou hast in thy self the Beast that thou maiest sacrifice,
Nihil ergò offeremus? Says S. Augustine: Sic Veniemus ad God? Unde Ilum placabimus? Shall we then offer nothing to God? shall we come empty to him? how then shall we appease him? Habes in te quod offeras, (Says the same Author) thou hast in thy self the Beast that thou Mayest sacrifice,
but not the other, Impropria est comparatio, so Master Calvin. And the weeping Prodigal before his insulting hypocritical elder brother, Luke 15. For though he justles him,
but not the other, Impropria est Comparison, so Master calvin. And the weeping Prodigal before his insulting hypocritical elder brother, Lycia 15. For though he justles him,
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and thrusts him away, will not so much as own him for his brother, but speaking to his Father, saith, this thy son, v. 30. who hath devoured thy living with Harlots, &c. yet the Father tells him,
and thrusts him away, will not so much as own him for his brother, but speaking to his Father, Says, this thy son, v. 30. who hath devoured thy living with Harlots, etc. yet the Father tells him,
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In allusion to this Parable, the now Arch-angel of this Church of England, His Grace of Canterbury, (in whom (expertus loquor) Indulgentia Christi, solicitudo Angeli,
In allusion to this Parable, the now Archangel of this Church of England, His Grace of Canterbury, (in whom (Expertus Loquor) Indulgence Christ, solicitudo Angeli,
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& officium Episcopi, The Indulgence of Christ, the solicitude of an Angel, the office of Primitive, Evangelical, Catholick Episcopacy do verily meet) I say he, in the Chappel-Royal, in a publick Sermon (since printed) told his Majesty (whose mind is alwaies watered with the mild dews of meekness and moderation) That it became him,
& officium Bishops, The Indulgence of christ, the solicitude of an Angel, the office of Primitive, Evangelical, Catholic Episcopacy do verily meet) I say he, in the Chapel-royal, in a public Sermon (since printed) told his Majesty (whose mind is always watered with the mild dews of meekness and moderation) That it became him,
and acknowledge their Error;) yea when he sees them returning (though afarre off) to meet them, caress them, call for the Ring and the Robe, to set some mark of favour upon them more then ordinary, that may give assurance to them and to the World, that his Promises made and performed were not the effects of Necessity,
and acknowledge their Error;) yea when he sees them returning (though afar off) to meet them, caress them, call for the Ring and the Robe, to Set Some mark of favour upon them more then ordinary, that may give assurance to them and to the World, that his Promises made and performed were not the effects of Necessity,
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And I hope, saith that grave and religious Prelate, the now Lord Bishop of Winchester, Dr Mor. in the Epistle to his Coronation-Sermon, That your Majesty herein will find a happy success, in doing not onely as your Grand-father Henry the fourth of France did, but as God himself doeth.
And I hope, Says that grave and religious Prelate, the now Lord Bishop of Winchester, Dr Mor. in the Epistle to his Coronation-Sermon, That your Majesty herein will find a happy success, in doing not only as your Grandfather Henry the fourth of France did, but as God himself doth.
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As Henry the fourth of France did, who pardoned those Rebellious Subjects that came in to him, (how much soever they had before offended;) and to secure them from their fears,
As Henry the fourth of France did, who pardoned those Rebellious Subject's that Come in to him, (how much soever they had before offended;) and to secure them from their fears,
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But in doing as God himself doeth, who receives the Prodigal, yea and makes as much of him as if he had never offended, (though the elder Brother repine at it;) methinks this should bespeak those who would be called the sons of these spiritual Fathers, to walk in their steps, to goe and doe likewise.
But in doing as God himself doth, who receives the Prodigal, yea and makes as much of him as if he had never offended, (though the elder Brother repine At it;) methinks this should bespeak those who would be called the Sons of these spiritual Father's, to walk in their steps, to go and do likewise.
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at the 24. verse he promiseth to take his People from amongst the Heathen, gather them out of all Countries, bring them to their own Land, &c. And yet as if all this were nothing,
At the 24. verse he promises to take his People from among the Heathen, gather them out of all Countries, bring them to their own Land, etc. And yet as if all this were nothing,
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Though God hath brought us out of the dangers of tumultuous clamours and schismatical terrors, given us our Religion and Laws, our Properties and Immunities,
Though God hath brought us out of the dangers of tumultuous clamours and Schismatical terrors, given us our Religion and Laws, our Properties and Immunities,
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yet if God break us not for our Sins, and from them, if he give not a broken, contrite Spirit, a worm may yet breed out of our Corruption, and consume our Gourd.
yet if God break us not for our Sins, and from them, if he give not a broken, contrite Spirit, a worm may yet breed out of our Corruption, and consume our Gourd.
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See all drawn to the life in Primitiis Evangelii, in the first famous Conversion wrought by the Apostles in the Christian Church, (the Pattern and great Exemplar of all Conversions to the World's end.)
See all drawn to the life in Primitiis Evangelii, in the First famous Conversion wrought by the Apostles in the Christian Church, (the Pattern and great Exemplar of all Conversions to the World's end.)
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There was Conviction, 2. Acts 36. Therefore let all the House of Israel know assuredly that God hath made that same Jesus whom ye have crucified both Lord, and Christ.
There was Conviction, 2. Acts 36. Therefore let all the House of Israel know assuredly that God hath made that same jesus whom you have Crucified both Lord, and christ.
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NONLATINALPHABET, as if the points of so many poisoned daggers or scorpions stings had been struck into every part of their hearts, at once in the cruellest manner imaginable: so the word imports.
, as if the points of so many poisoned daggers or scorpions stings had been struck into every part of their hearts, At once in the Cruellest manner imaginable: so the word imports.
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and we Conversion (the main joynt of Repentance) which implyes not only an aversion from sin, a dying to it in the passions of the mind, (Fear, Grief,
and we Conversion (the main joint of Repentance) which Implies not only an aversion from since, a dying to it in the passion of the mind, (fear, Grief,
not grief of mind only (so NONLATINALPHABET is sometimes taken) but NONLATINALPHABET, which implyes a grief for sin mixt with Faith which is repentance to Salvation, never to be repented of. 2 Cor 7.10. Whose rise is godly sorrow, whose nature is a purpose to sin no more, whose fruit is amendment of life.
not grief of mind only (so is sometime taken) but, which Implies a grief for since mixed with Faith which is Repentance to Salvation, never to be repented of. 2 Cor 7.10. Whose rise is godly sorrow, whose nature is a purpose to since no more, whose fruit is amendment of life.
A Contrite spirit is gratious, because there is in it the Evidence of God's immediate, Omnis potent and Efficacious working upon the Soul, not in a way of Providence,
A Contrite Spirit is gracious, Because there is in it the Evidence of God's immediate, Omnis potent and Efficacious working upon the Soul, not in a Way of Providence,
as most unavoidable, and unsupportable by them? These racks and tortures are Primitiae infernalis flammae, the first fruits of the infernal flame, the greatest part of the torment of the damn'd in Hell, where the worm never dies,
as most unavoidable, and unsupportable by them? These racks and tortures Are Primitiae Infernal Flammae, the First fruits of the infernal flame, the greatest part of the torment of the damned in Hell, where the worm never die,
Quid patientur quos reprobet, si sic cruciantur quos amat? saith Gregor. If David's bones were so broken for his adultery, what furious reflexions? What a Hell was in Achitophels conscience for his Perjury, Treachery,
Quid patientur quos reprobet, si sic cruciantur quos amat? Says Gregory. If David's bones were so broken for his adultery, what furious reflexions? What a Hell was in Achitophels conscience for his Perjury, Treachery,
and Treason? How did his sorrow rise into horror, and that horror into despair? God grant that both you and I may know what this despair is, rather by relation then experience.
and Treason? How did his sorrow rise into horror, and that horror into despair? God grant that both you and I may know what this despair is, rather by Relation then experience.
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They will be preserved from sin, and the sad effects of it, and inabled to perform all duties acceptably. 31. Jer. 18. I have heard Ephraim bemoaning himself, &c. I have surely heard, i. e.
They will be preserved from since, and the sad effects of it, and enabled to perform all duties acceptably. 31. Jer. 18. I have herd Ephraim bemoaning himself, etc. I have surely herd, i. e.
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hearing I have heard, heard attentively, so as to regard, &c. This will make the soul patient, under the greatest affliction, and thankful for the least mercy;
hearing I have herd, herd attentively, so as to regard, etc. This will make the soul patient, under the greatest affliction, and thankful for the least mercy;
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glad with the woman of Canaan, for a Crum; taste with the Church, a little honey in an Ocean of Gall, Lamen. 3.22. It it the Lords mercies, we are not consumed.
glad with the woman of Canaan, for a Crumb; taste with the Church, a little honey in an Ocean of Gall, Lamen. 3.22. It it the lords Mercies, we Are not consumed.
and so declared to be the Epistle commendatory of Christ, seen and read of all men, 2 Cor. 3.3. I might here demonstrate the Vast odds betwixt that Account God and the World make of a broken and contrite Heart:
and so declared to be the Epistle commendatory of christ, seen and read of all men, 2 Cor. 3.3. I might Here demonstrate the Vast odds betwixt that Account God and the World make of a broken and contrite Heart:
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He that will fish for Souls, must bait his hook with the worm of Conscience, which as St. Chrysostom speaks, is NONLATINALPHABET, an unpopular Tributial.
He that will Fish for Souls, must bait his hook with the worm of Conscience, which as Saint Chrysostom speaks, is, an unpopular Tributial.
NONLATINALPHABET, ('tis St. Pauls word) Examine your selves: yea, 'tis Gods word, 17. Prov. 3. The fining pot is for silver, and the furnace for gold; but God trieth the hearts:
, (it's Saint Paul's word) Examine your selves: yea, it's God's word, 17. Curae 3. The fining pot is for silver, and the furnace for gold; but God trieth the hearts:
Legal, such was the incestuous Corinthians, who was almost swallowed up of sorrow, 2 Cor. 2.7. the sinfulness of which sorrow appears in two things, It keeps from duty, it unfits for duty, that like Paper too wet, which receives no writing.
Legal, such was the incestuous Corinthians, who was almost swallowed up of sorrow, 2 Cor. 2.7. the sinfulness of which sorrow appears in two things, It keeps from duty, it unfits for duty, that like Paper too wet, which receives no writing.
If my people, which are called by my name, shall humble themselves, and pray, &c. 2 Chr. 7.14. A Broken and Contrite heart is tender and melting, yields to threatnings, melts under promises, 2 Chr. 34.27.
If my people, which Are called by my name, shall humble themselves, and pray, etc. 2 Christ 7.14. A Broken and Contrite heart is tender and melting, yields to threatenings, melts under promises, 2 Christ 34.27.
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and thou didst humble thy self before God, &c. There is a tenderness which ariseth from the Natural sympathy betwixt the heart and the eye, Lamen. 3.51.
and thou didst humble thy self before God, etc. There is a tenderness which arises from the Natural Sympathy betwixt the heart and the eye, Lamen. 3.51.
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With this hammer it breaks, with this arrow it pierceth, with this fire it melts the heart, in this blood it dissolves the Adamant, on this pillow it breaks the flint.
With this hammer it breaks, with this arrow it pierces, with this fire it melts the heart, in this blood it dissolves the Adamant, on this pillow it breaks the flint.
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But because this was his greatest grief, that he had sin'd against God, & such a God as had been so good to him, 2 Sam. 7.18, 19. And that this God should so suffer in his sin. 2 Sam. 12.14 Who only could pardon his sin.
But Because this was his greatest grief, that he had sinned against God, & such a God as had been so good to him, 2 Sam. 7.18, 19. And that this God should so suffer in his since. 2 Sam. 12.14 Who only could pardon his since.
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That men are able to understand and will Aright, this is of Pure nature, status institutus, in which anima est integra. That the Understanding is indocible,
That men Are able to understand and will Aright, this is of Pure nature, status institutus, in which anima est Whole. That the Understanding is indocible,
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But that the Understanding is tractable and docible, and the Wil flexible, this is of Sanctified nature, status restitutus, and here anima is rectificata, here the Grace of God is flexanima ▪ and Vorticordis ('Tis S. Aug. word) it bores the ear,
But that the Understanding is tractable and docible, and the Will flexible, this is of Sanctified nature, status Restituted, and Here anima is rectificata, Here the Grace of God is flexanima ▪ and Vorticordis (It's S. Aug. word) it boars the ear,
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and bows the Soul. See this in the Converts, in the 2. Acts 37. Men and Brethren what shall we do? In S. Paul Act. 9.6. Lord what wouldst thou have me to do? In the Jayler Act. 16.30.
and bows the Soul. See this in the Converts, in the 2. Acts 37. Men and Brothers what shall we do? In S. Paul Act. 9.6. Lord what Wouldst thou have me to do? In the Jailer Act. 16.30.
This was the character, God gives of David. 13. Act. 22. I have found David the Son of Jesse, a man after my own Heart, which shall fulfil all my wills, NONLATINALPHABET.
This was the character, God gives of David. 13. Act. 22. I have found David the Son of Jesse, a man After my own Heart, which shall fulfil all my wills,.
Like melted Oar, it will run into his mould, and receive every lineament of it, Rom 6.17. You have have received that form of Doctrine that was delivered to you, or rather NONLATINALPHABET, into which you are deliver'd.
Like melted Oar, it will run into his mould, and receive every lineament of it, Rom 6.17. You have have received that from of Doctrine that was Delivered to you, or rather, into which you Are Delivered.
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ut sequeretur eum quocunque vellet eum ire, ut prompti, & morigeri famuli solent, qui Domini vestigia sequuntur, tametsi incerti sint quo ipsos ducant.
ut sequeretur Eum quocunque vellet Eum ire, ut prompti, & morigeri famuli solent, qui Domini vestigia sequuntur, Tametsi Incerti sint quo ipsos ducant.
follow him as a good servant his Master, (though he knows not whither) all his Saints come to his hand and receive the law from his mouth, Deut. 33.3.
follow him as a good servant his Master, (though he knows not whither) all his Saints come to his hand and receive the law from his Mouth, Deuteronomy 33.3.
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But Secondly, Try your selves, as by the Qualities in it, so by the effects and Consequents of it; which are these Four. It will repress censoriousness.
But Secondly, Try your selves, as by the Qualities in it, so by the effects and Consequents of it; which Are these Four. It will repress censoriousness.
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14. Rom. 13. Let us not judge one another, but judge this rather, that no man put a stumbling block in his brothers way, and therefore a sin justly damnable, NONLATINALPHABET, merito paenas luens, Rom. 3.8. St. Paul calls himself the least of Saints, and greatest of sinners.
14. Rom. 13. Let us not judge one Another, but judge this rather, that no man put a stumbling block in his Brother's Way, and Therefore a since justly damnable,, merito Penalty luens, Rom. 3.8. Saint Paul calls himself the least of Saints, and greatest of Sinners.
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Minimissimo, so Estius. The greatest of sinners, 1 Tim. 1.5. NONLATINALPHABET, the very chief signiferum peccatorem me confiteor. I profess my self so.
Minimissimo, so Estius. The greatest of Sinners, 1 Tim. 1.5., the very chief signiferum peccatorem me confiteor. I profess my self so.
He fell by this censorious comparison, and was so broken and bruised with his fall, that he durst never after compare with others, much less prefer himself before others, or censure and reproach them.
He fell by this censorious comparison, and was so broken and Bruised with his fallen, that he durst never After compare with Others, much less prefer himself before Others, or censure and reproach them.
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and speaking evil of others, Omnibus maledicere, bonae conscientiae officium putant. This was an Epidemical disease in St. Aug. time, Temerariis judiciis plena sunt omnia.
and speaking evil of Others, Omnibus maledicere, bonae conscientiae officium Putant. This was an Epidemical disease in Saint Aug. time, Temerariis Judiciis plena sunt omnia.
A Broken Contrite heart, meekly and patiently submits to Gods afflicting hand for sin. Thus David, 2 Sam. 15.25. Absolom had stoln the hearts of all Israel into a rebellion against his Father;
A Broken Contrite heart, meekly and patiently submits to God's afflicting hand for since. Thus David, 2 Sam. 15.25. Absalom had stolen the hearts of all Israel into a rebellion against his Father;
In this storm you find no estuations of spirit, no invectives, no cursing his Stars, (the dirt of a foul heart) but he lies down at Gods feet, in a gracious poyze and evenness of soul;
In this storm you find no estuations of Spirit, no invectives, no cursing his Stars, (the dirt of a foul heart) but he lies down At God's feet, in a gracious poize and evenness of soul;
If I shall find favour, he will bring me back, & shew me both the Ark and the Tabernacle, NONLATINALPHABET, (Sep•uagint) the beauty and holiness of it.
If I shall find favour, he will bring me back, & show me both the Ark and the Tabernacle,, (Sep•uagint) the beauty and holiness of it.
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and with David here, 4. ver. Against thee, thee only have I sinned, and done this evil in thy sight, that thou mightest be justified, acquitted, glorified, by my Confession.
and with David Here, 4. ver. Against thee, thee only have I sinned, and done this evil in thy sighed, that thou Mightest be justified, acquitted, glorified, by my Confessi.
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A Broken Contrite heart under Gods afflicting hand is like a box of Spicknard broken, or like sweet flowers pounced, many fragrant graces spread, and give their spiced smells.
A Broken Contrite heart under God's afflicting hand is like a box of Spicknard broken, or like sweet flowers pounced, many fragrant graces spread, and give their spiced smells.
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The fire discovers mettals, whether good or bad; tempests Trees, whether well rooted or no, and afflictions our hearts, whether broken and contrite, or not.
The fire discovers metals, whither good or bad; tempests Trees, whither well rooted or no, and afflictions our hearts, whither broken and contrite, or not.
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Hence Moses Unbelief, Davids Bloodguiltiness, Jeremies Impatience, Jonahs Pettishness, Pauls Persecutions, are impartially recorded by their own Pens.
Hence Moses Unbelief, Davids Bloodguiltiness, Jeremies Impatience, Jonahs Pettishness, Paul's Persecutions, Are impartially recorded by their own Pens.
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Take holy Job for an instance, who about to make a solemn Protestation of his integrity. 31. Job. (which is inseparable from contrition) He doth it by recanting & retracting his error and sins. 33. v. If I have covered my transgression as Adam, by hiding my iniquity in my Bosom, &c. First he would not hide his sins, ut Adam, ut homines, (so the Arab. version) ut homo, (so Arias Montanus ) He would not hide them as Adam, who sought a covering for his transgression, Non quia nudus, sed quia lapsas, not because he was naked, but because he was faln.
Take holy Job for an instance, who about to make a solemn Protestation of his integrity. 31. Job. (which is inseparable from contrition) He does it by recanting & retracting his error and Sins. 33. v. If I have covered my Transgression as Adam, by hiding my iniquity in my Bosom, etc. First he would not hide his Sins, ut Adam, ut homines, (so the Arab. version) ut homo, (so Arias Montanus) He would not hide them as Adam, who sought a covering for his Transgression, Non quia Nudus, sed quia lapsas, not Because he was naked, but Because he was fallen.
chap. 42. at the 3. v. I uttered what I understood not, at the 6. v. NONLATINALPHABET Ideirco, reprobabo quod male dixi, so Vatab. translates the Text. Wherefore I abhor my self.
chap. 42. At the 3. v. I uttered what I understood not, At the 6. v. Ideirco, reprobabo quod male I have said, so Vatable translates the Text. Wherefore I abhor my self.
I shall rather choose with Adam, Moses and Job, David, Solomon (who hath by his Book of Ecclesiastes testified his retractations to all the World) and Manasses, with Jer. and Jonas, with Matthew, Magdalene, Peter, Paul, August. Jerom. Anselm.
I shall rather choose with Adam, Moses and Job, David, Solomon (who hath by his Book of Ecclesiastes testified his retractations to all the World) and Manasses, with Jer. and Jonah, with Matthew, Magdalene, Peter, Paul, August. Jerome Anselm.
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and Bernard. I say, I shall rather choose with all these blessed Saints, and broken vessels of Election, Confundi coram peccatoribus super terram, Quam confundi coram Sanctis Angelis in coelo, vel ubicunque Dominus voluerit, judicium suum demonstrare, by Confession to be shamed before Sinners on Earth,
and Bernard. I say, I shall rather choose with all these blessed Saints, and broken vessels of Election, Confundi coram peccatoribus super terram, Quam confundi coram Sanctis Angels in coelo, vel ubicunque Dominus voluerit, judicium suum demonstrare, by Confessi to be shamed before Sinners on Earth,
For be we well assured, that our iniquity will find us out, yea, and the punishment too 32. Numbers 23. NONLATINALPHABET inveniet, NONLATINALPHABET, Septuagint apprehendet. Our iniquity will discover us,
For be we well assured, that our iniquity will find us out, yea, and the punishment too 32. Numbers 23. inveniet,, septuagint apprehendet. Our iniquity will discover us,
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I was an obstinate Papist, as any in England (said B. Latimer ) in so much as when I commenced Batchelor in Divinity, my whole position ran against Melancthon 's Opinions. To conclude then.
I was an obstinate Papist, as any in England (said B. Latimer) in so much as when I commenced Batchelor in Divinity, my Whole position ran against Melanchthon is Opinions. To conclude then.
Let the arrogant, and such as never had the grace of a broken and contrite heart, let such deride me, saith Aug. I will, with Lazarus full of sores, lie at the beautifull gate of that God, who is rich in mercy,
Let the arrogant, and such as never had the grace of a broken and contrite heart, let such deride me, Says Aug. I will, with Lazarus full of sores, lie At the beautiful gate of that God, who is rich in mercy,
Wo then to the World because of offences, (saith our Saviour, Matth. 18.7.) not passive offences, (saith the late Reverend Hoard ) i. e. Actions which men stumble at (when they have no just cause, through their own ignorance, ill-affectedness, rashness, pride,
Woe then to the World Because of offences, (Says our Saviour, Matthew 18.7.) not passive offences, (Says the late Reverend Hoard) i. e. Actions which men Stumble At (when they have no just cause, through their own ignorance, ill-affectedness, rashness, pride,
Such are, 1. The late National Oath and Covenant, which is either leterally to be kept, (which I hope none dare say) or to be repented of, (which I hope all will say) One of the Horns of this Dilemma will Gore. 2. The killing of our late Soveraign Lord the King, not to be mentioned without abhorrency,
Such Are, 1. The late National Oath and Covenant, which is either leterally to be kept, (which I hope none Dare say) or to be repented of, (which I hope all will say) One of the Horns of this Dilemma will Gore. 2. The killing of our late Sovereign Lord the King, not to be mentioned without abhorrency,
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nor forgotten without stupidity, nihil funestius luctuosius nihil. 3. The very scandalous offences in Life and Doctrine accompanying our late Rebellions and Schismatical courses,
nor forgotten without stupidity, nihil funestius luctuosius nihil. 3. The very scandalous offences in Life and Doctrine accompanying our late Rebellions and Schismatical courses,
for, 1. Do they not serve mens turns for the justification of their sins? 2. Do they not fill their heads with hopes, that they shall do well enough, notwithstanding their seditions, conspiracies,
for, 1. Do they not serve men's turns for the justification of their Sins? 2. Do they not fill their Heads with hope's, that they shall do well enough, notwithstanding their seditions, conspiracies,
It was Prophesied by our Soveraign of glorious memory (Christus Jehovae) to his Son, our now most Gracious King (Miraculum Clementiae) Just, up to the highest example;
It was Prophesied by our Sovereign of glorious memory (Christus Jehovae) to his Son, our now most Gracious King (Miraculum Clementiae) Just, up to the highest Exampl;
I have voluntarily taken hold of this solemn opportunity, having (here) neither Text nor terms put upon me, (as one of the greatest mercies of my life, the advantage of grace, the fruit of the Spirit, Nutus Dei, Gods beckning me into this place) wherein to offer to him the Sacrifice of a broken heart and contrite spirit.
I have voluntarily taken hold of this solemn opportunity, having (Here) neither Text nor terms put upon me, (as one of the greatest Mercies of my life, the advantage of grace, the fruit of the Spirit, Nutus Dei, God's beckoning me into this place) wherein to offer to him the Sacrifice of a broken heart and contrite Spirit.
though not worthy to be called an Apostle, a subject of the Kings, a son of the Church (founded in Praelacy ) from which Government this Nation received the everlasting Gospel, planted and watered with their blood, The blood of our learnedst and most religious Martyrs, Cranmer Arch-Bishop of Canterbury, Ridley Bishop of London, Latimer Bishop of Worster, Hooper Bishop of Glocester, Ferrer Bishop of St. Davids; these all dyed Protestant Bishops in opposition to popery. That is,
though not worthy to be called an Apostle, a Subject of the Kings, a son of the Church (founded in Prelacy) from which Government this nation received the everlasting Gospel, planted and watered with their blood, The blood of our Learnedest and most religious Martyrs, Cranmer Arch-Bishop of Canterbury, Ridley Bishop of London, Latimer Bishop of Worcester, Hooper Bishop of Gloucester, Ferrer Bishop of Saint Davids; these all died Protestant Bishops in opposition to popery. That is,
as being contrary to Gods word, or being not contrary, and therefore arbitrary, and indifferent, are made essentials and imposed as necessary parts of worship.
as being contrary to God's word, or being not contrary, and Therefore arbitrary, and indifferent, Are made essentials and imposed as necessary parts of worship.
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And not as pleasing men, but God (NONLATINALPHABET) the searcher of hearts, I do here with that seriousness (as if I were immediately to appear before the Tribunal of Christ) make this threefold profession of my judgment.
And not as pleasing men, but God () the searcher of hearts, I do Here with that seriousness (as if I were immediately to appear before the Tribunal of christ) make this threefold profession of my judgement.
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And therefore cannot but condemn my own, or any other of my brethrens repentance, whilest we would seem to repent of other our offences against God, our Sovereign,
And Therefore cannot but condemn my own, or any other of my Brothers' Repentance, whilst we would seem to Repent of other our offences against God, our Sovereign,
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and this Church, but hold fast & defend stil that Covenant, which was and (as it is to be feared) is still secretly meant as a common band of confederacy, and iniquity.
and this Church, but hold fast & defend still that Covenant, which was and (as it is to be feared) is still secretly meant as a Common band of confederacy, and iniquity.
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And therefore do by these admonish all that are involved in this guilt with my self, no longer to add impenitency unto their sin, upon pretence of conscience for that which ought to be renounced (as we tender our own and others souls safety) for conscience sake.
And Therefore do by these admonish all that Are involved in this guilt with my self, no longer to add impenitency unto their since, upon pretence of conscience for that which ought to be renounced (as we tender our own and Others Souls safety) for conscience sake.
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And particularly, I cannot but condemn that robbing of the King of the universal subjection and defence, due to his sacred Majesty, by such equivocal swearing, that they will defend his Person in the defence of the true Religion,
And particularly, I cannot but condemn that robbing of the King of the universal subjection and defence, due to his sacred Majesty, by such equivocal swearing, that they will defend his Person in the defence of the true Religion,
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and beseech all men to believe this my unfeigned Profession of Repentance. For as much as Charity, 1. Suffers long, and is Kind, 1 Cor. 13.4. NONLATINALPHABET, the word signifies a gentleness, & sweetness of manners:
and beseech all men to believe this my unfeigned Profession of Repentance. For as much as Charity, 1. Suffers long, and is Kind, 1 Cor. 13.4., the word signifies a gentleness, & sweetness of manners:
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hence Christians in the purest times of the Church, were cal'd NONLATINALPHABET, for the loveliness of their conversation one towards another. 2. It doth not behave it self unseemly NONLATINALPHABET, doth not bitterly disgrace another, is not transported by cruel passions. 3. Is not easily provoked NONLATINALPHABET, fals not quickly into a sharp fit. 4. Rejoiceth not in iniquity, is not glad another hath done ill, that thereby he may be disgraced;
hence Christians in the Purest times of the Church, were called, for the loveliness of their Conversation one towards Another. 2. It does not behave it self unseemly, does not bitterly disgrace Another, is not transported by cruel passion. 3. Is not Easily provoked, falls not quickly into a sharp fit. 4. Rejoices not in iniquity, is not glad Another hath done ill, that thereby he may be disgraced;
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or as the word NONLATINALPHABET signifies, covers faults with her large Mantle. Non facile, de quoquam desperat, quin ad meliorem fungem venire possit;
or as the word signifies, covers Faults with her large Mantle. Non facile, de quoquam desperate, quin ad meliorem fungem venire possit;
As an Evidence of this Charity, In all humility I beseech you, Men, Brethren, and (Right Reverend Father,) to join with me in Prayer, That the God of Peace, that brought again from the dead our Lord Jesus Christ, the great Shepheard of the Sheep, through the bloud of the everlasting Covenant would make us all perfect in every good work to do his will;
As an Evidence of this Charity, In all humility I beseech you, Men, Brothers, and (Right Reverend Father,) to join with me in Prayer, That the God of Peace, that brought again from the dead our Lord jesus christ, the great Shepherd of the Sheep, through the blood of the everlasting Covenant would make us all perfect in every good work to do his will;
