A sermon preached before the Honourable House of Commons: at their publique fast, holden in Margarets Westminster. Febr. 24. 1646./47. / By John Lightfoot, Staffordiens. a Member of the Assembly of Divines.
WHen I communed with mine owne Heart concerning what subject to discourse upon before this Honourable and great Audience at this time, me thought this Text when it came to hand would be very sutable, both for the Auditorie,
WHen I communed with mine own Heart Concerning what Subject to discourse upon before this Honourable and great Audience At this time, me Thought this Text when it Come to hand would be very suitable, both for the Auditory,
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for how fitting is it, that they that spend so much time in needfull Conferences among themselves about the affaires of Church and State, should be minded sometimes of spending some time in the as needfull conferences with their owne hearts, about the State and affaires of their owne soules? Secondly, for this solemne occasion;
for how fitting is it, that they that spend so much time in needful Conferences among themselves about the affairs of Church and State, should be minded sometime of spending Some time in the as needful conferences with their own hearts, about the State and affairs of their own Souls? Secondly, for this solemn occasion;
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for how proper an answer and a check is this Text for all the inquisitivenesse and censoriousnesse, that so much raveth and rageth amongst us in these times:
for how proper an answer and a check is this Text for all the inquisitiveness and censoriousness, that so much raveth and rages among us in these times:
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To answer Inquisitivenesse, by sending men to enquire after their owne hearts; and to check Censoriousnesse, by minding men to examine their owne selves.
To answer Inquisitiveness, by sending men to inquire After their own hearts; and to check Censoriousness, by minding men to examine their own selves.
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for while we carry our Hearts about us, wee should carry this duty with us, I am sure we carry the Obligation upon us, of Communing with our owne Hearts.
for while we carry our Hearts about us, we should carry this duty with us, I am sure we carry the Obligation upon us, of Communing with our own Hearts.
and all of us practise it all the season of our lives, that I may have cause to blesse God that I met with such an Audience, you have cause to blesse God that you met with such a Text,
and all of us practise it all the season of our lives, that I may have cause to bless God that I met with such an Audience, you have cause to bless God that you met with such a Text,
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THis Psalme by the tenour of it, doth seem to be made upon the Rebellion of Sheba the Son of Bichri, as the Psalme preceding is plaine by the Title of it, to have been made upon the rebellion of Absalom, which instantly preceded that rebellion.
THis Psalm by the tenor of it, does seem to be made upon the Rebellion of Sheba the Son of Bichri, as the Psalm preceding is plain by the Title of it, to have been made upon the rebellion of Absalom, which instantly preceded that rebellion.
The story of both you have in the seventeenth, eighteenth, nineteenth, and twentieth Chapters of the second of Samuel, and some references to both, you have in divers passages of this Psalme, as it goes along.
The story of both you have in the seventeenth, eighteenth, nineteenth, and twentieth Chapters of the second of Samuel, and Some references to both, you have in diverse passages of this Psalm, as it Goes along.
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In the first Verse David speaks to God, who had enlarged him before, in his former troubles, caused by his own son, to relieve him now in his present distresse caused by the sonne of Bichri. In the second Verse he speaketh to NONLATINALPHABET the men of Armes, and the men of dignity; that they would no longer despise the glorie of his Kingdom which God hath chosen,
In the First Verse David speaks to God, who had enlarged him before, in his former Troubles, caused by his own son, to relieve him now in his present distress caused by the son of Bichri. In the second Verse he speaks to the men of Arms, and the men of dignity; that they would no longer despise the glory of his Kingdom which God hath chosen,
nor follow after a Kingdom of vanity and falsehood, as was Absaloms and Sheba's. In the 4. Verse, he speaks against the Cause and Occasion of the present conspiracy;
nor follow After a Kingdom of vanity and falsehood, as was Absaloms and Sheba's. In the 4. Verse, he speaks against the Cause and Occasion of the present Conspiracy;
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and as may be well supposed by the Apostle, Eph. 4. 26. And in the seventh Verse he speaketh out his own comfort and confidence, collected & taken up, upon the observation of a special providence:
and as may be well supposed by the Apostle, Ephesians 4. 26. And in the seventh Verse he speaks out his own Comfort and confidence, collected & taken up, upon the observation of a special providence:
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That since the time that Corne, and Wine, and Oile had increased to him, and been abundantly sent him in by Nahash, Machir, and Barzillai, as it is recorded, 2 Sam. 17. 27, 28. The Lord had put gladnesse into his heart;
That since the time that Corn, and Wine, and Oil had increased to him, and been abundantly sent him in by Nahash, Machir, and Barzillai, as it is recorded, 2 Sam. 17. 27, 28. The Lord had put gladness into his heart;
and the manner of government, even to persons so parallel to the temper, or distemper rather of our present generation, that I would wee could as aptly take out the lesson of the Text,
and the manner of government, even to Persons so parallel to the temper, or distemper rather of our present generation, that I would we could as aptly take out the Lesson of the Text,
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For there is none among men, not no occasions that a man can be about, to whom and when it may not be proper and pertinent to read this lesson, Commune with your owne heart.
For there is none among men, not no occasions that a man can be about, to whom and when it may not be proper and pertinent to read this Lesson, Commune with your own heart.
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I shall spare that labour, since the words themselves doe speak their owne sense, and our English hath very well and properly construed and interpreted them, Speak with, or, Commune with your own hearts.
I shall spare that labour, since the words themselves do speak their own sense, and our English hath very well and properly construed and interpreted them, Speak with, or, Commune with your own hearts.
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and saith, I shall never be moved, Psalme 10. 6. The Atheist speaks in his heart and saith, Tush, God hath forgotten, he will never see it, Psalme 10. 11. And these persons to whom David speaketh,
and Says, I shall never be moved, Psalm 10. 6. The Atheist speaks in his heart and Says, Tush, God hath forgotten, he will never see it, Psalm 10. 11. And these Persons to whom David speaks,
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if we hit the occasion of the Psalme aright, were ready enough to say in their heart, we will none of David, and nothing to doe with the sonne of Jesse: But the Text enjoyneth such a conference in the heart,
if we hit the occasion of the Psalm aright, were ready enough to say in their heart, we will none of David, and nothing to do with the son of Jesse: But the Text enjoineth such a conference in the heart,
sometimes for the one faculty, the Understanding; sometimes for the other faculty, the Will; and sometimes for that which I may call a middle faculty, the Conscience;
sometime for the one faculty, the Understanding; sometime for the other faculty, the Will; and sometime for that which I may call a middle faculty, the Conscience;
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That it is a Dutie of most speciall concernment, for everie one of us to hold serious Communication and cleare Intelligence and Acquaintance with his owne heart.
That it is a Duty of most special concernment, for every one of us to hold serious Communication and clear Intelligence and Acquaintance with his own heart.
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and for the proving and clearing of this position, you see there lye before me these foure things. 1. To shew you that Communication and Intelligence may be had and held with a mans owne heart;
and for the proving and clearing of this position, you see there lie before me these foure things. 1. To show you that Communication and Intelligence may be had and held with a men own heart;
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So your hearts without mee would make this assertion cleare, if you would but seriously and soundly put them to it, that they and you might conferre together, I doubt not but many in this great Congregation have done this already,
So your hearts without me would make this assertion clear, if you would but seriously and soundly put them to it, that they and you might confer together, I doubt not but many in this great Congregation have done this already,
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and have had many a holy and solemne Discourse with their owne hearts, and conclude the truth of this matter by their owne experience as soone as I name it.
and have had many a holy and solemn Discourse with their own hearts, and conclude the truth of this matter by their own experience as soon as I name it.
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or should there come unto them a sure message of an instant death as there did to Ezekiah; then if they will but turne their face a little to the Wall, retire their thoughts a ▪ little to their hearts, they may chance heare their hearts speake something to them, which it may be they will like but ill,
or should there come unto them a sure message of an instant death as there did to Hezekiah; then if they will but turn their face a little to the Wall, retire their thoughts a ▪ little to their hearts, they may chance hear their hearts speak something to them, which it may be they will like but ill,
and there it may be they would feele by experience that there is something in them that would have talked with them heretofore if they would have talked with it.
and there it may be they would feel by experience that there is something in them that would have talked with them heretofore if they would have talked with it.
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But for the better clearing of this to you at this time, [ at one time or other all must have experience of the truth of it in a better manner or a worse ] give mee leave a little to recall you a little,
But for the better clearing of this to you At this time, [ At one time or other all must have experience of the truth of it in a better manner or a Worse ] give me leave a little to Recall you a little,
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First, you may see this asserted even by the experience of him in his owne particular that gives this lesson here to all in generall, in Psal. 77. verse 6. I commune with my owne heart,
First, you may see this asserted even by the experience of him in his own particular that gives this Lesson Here to all in general, in Psalm 77. verse 6. I commune with my own heart,
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And so in Iohn 8. 9. when our Saviour bids, whosoever is without sinne cast the first stone at the woman taken in adultery, it is said of the company present, that NONLATINALPHABET they were convicted of their owne conscience:
And so in John 8. 9. when our Saviour bids, whosoever is without sin cast the First stone At the woman taken in adultery, it is said of the company present, that they were convicted of their own conscience:
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and gave in evidence either for them or against them, their thoughts either accusing or excusing, NONLATINALPHABET, inter se invicem, as the vulgar Latine,
and gave in evidence either for them or against them, their thoughts either accusing or excusing,, inter se invicem, as the Vulgar Latin,
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But in the second place, consider and study your selves a little within, and you shall find that the Lord hath made every one of our soules of such a Frame and Fabricke,
But in the second place, Consider and study your selves a little within, and you shall find that the Lord hath made every one of our Souls of such a Frame and Fabric,
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Like Sisera's mother in the fifth of Iudges and the nine and twentieth she asketh, why stay the wheeles of my sons chariot? And her wise Ladies answered her, nay she answered her selfe.
Like Sisera's mother in the fifth of Judges and the nine and twentieth she asks, why stay the wheels of my Sons chariot? And her wise Ladies answered her, nay she answered her self.
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That that God breathed into man became a spirit, or a spirituall substance, and it became a speaking spirit, inabling men to talke and speake one to another:
That that God breathed into man became a Spirit, or a spiritual substance, and it became a speaking Spirit, enabling men to talk and speak one to Another:
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The Conscience lies as it were in the midst of the other two, as the Center of the soule, or the midst of the heart, as Prov. 4. 21. whither there is conflux of whatsoever is good or evill in either of the other faculties.
The Conscience lies as it were in the midst of the other two, as the Centre of the soul, or the midst of the heart, as Curae 4. 21. whither there is conflux of whatsoever is good or evil in either of the other faculties.
1. The intellective Faculty of the Soule, or the Understanding, doth in a manner talke to the will when it offers it good or evill things to its choice or refusall,
1. The intellective Faculty of the Soul, or the Understanding, does in a manner talk to the will when it offers it good or evil things to its choice or refusal,
and within it selfe upon every Election or refusall, when it doth either entertaine or lay aside, what is presented to it by the understanding, chusing,
and within it self upon every Election or refusal, when it does either entertain or lay aside, what is presented to it by the understanding, choosing,
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the conscience answers, why this case is mine owne, and makes a returne to the affections by compunction, and saies alas, what have I done in thus doing?
the conscience answers, why this case is mine own, and makes a return to the affections by compunction, and Says alas, what have I done in thus doing?
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Secondly, That this is not only a possibility, but a duty, not only a may be, but a must be, the Text is enough to prove if we had no more to prove it:
Secondly, That this is not only a possibility, but a duty, not only a may be, but a must be, the Text is enough to prove if we had no more to prove it:
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As 1 Cor. 11. 28. Let a man examine himselfe, and so let him care, &c. And 2 Cor. 13. 5. Examine your selves whether you be in the faith, &c. And that in Lam. 3. 40. Let us search and and trie our wayes, &c. And that in Zeph. 2. 1. As it is rendred by some NONLATINALPHABET, Excutite vosmet iterumque excutite, as some expresse it, Fanne your selves, and again fanne your selves;
As 1 Cor. 11. 28. Let a man examine himself, and so let him care, etc. And 2 Cor. 13. 5. Examine your selves whither you be in the faith, etc. And that in Lam. 3. 40. Let us search and and try our ways, etc. And that in Zephaniah 2. 1. As it is rendered by Some, Execute vosmet iterumque Execute, as Some express it, Fan your selves, and again fan your selves;
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as the womans scrutiny for her groat in the Parable to search and sift every corner of the heart, according to that of Solomon, Prov. 20. 27. The Spirit of man is the Candle of the Lord, searching all the inward parts of the belly.
as the woman's scrutiny for her groat in the Parable to search and sift every corner of the heart, according to that of Solomon, Curae 20. 27. The Spirit of man is the Candle of the Lord, searching all the inward parts of the belly.
You may observe two Arguments used, Gen. 44. the one by Joseph, and the other by his Steward, to impresse it upon the sons of Jacob, that a serious and true search would be made for that silver Bowle that they had stolne:
You may observe two Arguments used, Gen. 44. the one by Joseph, and the other by his Steward, to Impress it upon the Sons of Jacob, that a serious and true search would be made for that silver Bowl that they had stolen:
Two such kinde of Topikes may I take up for the proofe of the thing in hand, that the conference with our owne heart ought to bee with all seriousnesse ▪ The one taken from the matter of that Conference,
Two such kind of Topikes may I take up for the proof of the thing in hand, that the conference with our own heart ought to be with all seriousness ▪ The one taken from the matter of that Conference,
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As the two men that went to Emmaus, communed sadly, because they communed of a very sad matter, Luke 24. 17. The onely matters that a man can or doth commune with his owne Conscience about, are the matters and concernments of the soule:
As the two men that went to Emmaus, communed sadly, Because they communed of a very sad matter, Lycia 24. 17. The only matters that a man can or does commune with his own Conscience about, Are the matters and concernments of the soul:
You may resolve upon this, whensoever you come to Commune with your owne heart, that you have to deale with a very Cheat and a Jesuite, a Proteus, a Jugler;
You may resolve upon this, whensoever you come to Commune with your own heart, that you have to deal with a very Cheat and a Jesuit, a Proteus, a Juggler;
But I speak this also upon the Warrant of him that knoweth all hearts, even the Spirit of God, that discerneth the things of the Spirit, Jer. 17. 9. The heart is deceitfull above all things,
But I speak this also upon the Warrant of him that Knoweth all hearts, even the Spirit of God, that discerneth the things of the Spirit, Jer. 17. 9. The heart is deceitful above all things,
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and desperately wicked, and so bad of both, that who can know it? Such another miserable gradation ye have expressed concerning the very same subject in Gen. 6. 5. The frame of the thoughts of mans heart was wholly evill, was onely evill, and was evill continually.
and desperately wicked, and so bad of both, that who can know it? Such Another miserable gradation you have expressed Concerning the very same Subject in Gen. 6. 5. The frame of the thoughts of men heart was wholly evil, was only evil, and was evil continually.
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And so many and many man undoes his owne Soule by cozening his conscience with the bribery of carnall reasoning, I am yet in health, I may yet repent time enough, I shall not see evill, and the like, &c.
And so many and many man undoes his own Soul by cozening his conscience with the bribery of carnal reasoning, I am yet in health, I may yet Repent time enough, I shall not see evil, and the like, etc.
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and the Atheist thinkes God like himselfe when he holds his peace, Psal. 50. 21. so many a poore deceived soule thinkes his conscience a good conscience,
and the Atheist thinks God like himself when he holds his peace, Psalm 50. 21. so many a poor deceived soul thinks his conscience a good conscience,
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And thus our lives go on in a mist and cloud of delusion, we deceiving, and deceived, and all because we hold not communication with our own hearts close enough,
And thus our lives go on in a missed and cloud of delusion, we deceiving, and deceived, and all Because we hold not communication with our own hearts close enough,
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First, How is it possible for a man either to beare prosperity, or endure adversity unlesse he seriously talke with his owne heart about his owne deservings, and about these conditions:
First, How is it possible for a man either to bear Prosperity, or endure adversity unless he seriously talk with his own heart about his own deservings, and about these conditions:
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when great prosperity and happinesse accrews unto him, in the promise that the Lord makes to him and to his house, he sits downe and talkes with his owne heart about his deserving of no such thing, Who am I, or what is my fathers house? 2 Sam. 7. 15. And on the other hand,
when great Prosperity and happiness accrues unto him, in the promise that the Lord makes to him and to his house, he sits down and talks with his own heart about his deserving of no such thing, Who am I, or what is my Father's house? 2 Sam. 7. 15. And on the other hand,
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Psal. 51. 17. To draw neare to him with a true heart, Heb. 10. 22. To receive his word with a good heart, Luk. 3. 15. and one for all, To love him with all our heart, Deut. 6. 5. How is it possible we should rightly do these things,
Psalm 51. 17. To draw near to him with a true heart, Hebrew 10. 22. To receive his word with a good heart, Luk. 3. 15. and one for all, To love him with all our heart, Deuteronomy 6. 5. How is it possible we should rightly do these things,
It was very pertinently written over the Temple doore at Delphos, NONLATINALPHABET, Know thy selfe, for certainely no Temple duty can be well performed without such a knowledge.
It was very pertinently written over the Temple door At Delphos,, Know thy self, for Certainly no Temple duty can be well performed without such a knowledge.
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the very Hebrew word that signifieth Praying, tells thee no, for the word NONLATINALPHABET that is commonly used to signifie to pray, doth properly signifie, To judge a mans selfe.
the very Hebrew word that signifies Praying, tells thee not, for the word that is commonly used to signify to pray, does properly signify, To judge a men self.
but let a man first examine himselfe, and then let him eate, 1 Cor. 11. 28. The like might I say of singing of Psalmes which must be done with the Spirit;
but let a man First examine himself, and then let him eat, 1 Cor. 11. 28. The like might I say of singing of Psalms which must be done with the Spirit;
how is it possible they should be done by us as they should, if we have no acquaintance and communication with our own hearts how they stand to them and in them?
how is it possible they should be done by us as they should, if we have no acquaintance and communication with our own hearts how they stand to them and in them?
And lastly, as for the duties we owe to our owne hearts, as washing them; Jer. 4. 14. Watching them; Pro. 4. 23. Humbling them; Lev. 26. 4. and the like:
And lastly, as for the duties we owe to our own hearts, as washing them; Jer. 4. 14. Watching them; Pro 4. 23. Humbling them; Lev. 26. 4. and the like:
Who can do them, but he that conferres and is in acquaintance with his ownheart? wash my heart? why, I never asked it, not ever tooke notice how soyled and poluted it was:
Who can do them, but he that confers and is in acquaintance with his ownheart? wash my heart? why, I never asked it, not ever took notice how soiled and polluted it was:
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Must not these be answers of him that holds not intelligence with his owne heart? And must not this want of intelligence needs spoyle the offices that a man oweth to it? And thus you see in the fourth place, the great concernment of this duty of heart communication: And thus,
Must not these be answers of him that holds not intelligence with his own heart? And must not this want of intelligence needs spoil the Offices that a man owes to it? And thus you see in the fourth place, the great concernment of this duty of heart communication: And thus,
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and so important a duty, it shewes that they justly deserve to be reproved that neglect this duty and hold no acquaintance with their owne hearts at all:
and so important a duty, it shows that they justly deserve to be reproved that neglect this duty and hold no acquaintance with their own hearts At all:
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There is a Patheticall Story of Origen, that when he had fallen into a foule Apostacy, and after some recoverie from it, came into a Congregation, and was desired to preach;
There is a Pathetical Story of Origen, that when he had fallen into a foul Apostasy, and After Some recovery from it, Come into a Congregation, and was desired to preach;
he tooke the Bible and opened it accidentally at the fiftieth Psalme, and his eye fell first to read these words in the sixteenth and seventeenth verses of it;
he took the bible and opened it accidentally At the fiftieth Psalm, and his eye fell First to read these words in the sixteenth and seventeenth Verses of it;
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or that thou shouldest take my Covenant in thy mouth, seeing thou hatest instruction, and castest my words behinde thee? upon reading the words hee remembred his owne fall,
or that thou Shouldst take my Covenant in thy Mouth, seeing thou Hatest instruction, and Chastest my words behind thee? upon reading the words he remembered his own fallen,
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I professe I cannot read the words of my Text, but like Pharaoh's Butler after a long forgetfulnesse, I must confesse my fault of that forgetfulnesse to day;
I profess I cannot read the words of my Text, but like Pharaoh's Butler After a long forgetfulness, I must confess my fault of that forgetfulness to day;
and I cannot speak what I have said upon this Text, but that I must subscribe to the woman of Tekoas words in her speech to David, that I speake these things as one guilty myselfe.
and I cannot speak what I have said upon this Text, but that I must subscribe to the woman of Tekoas words in her speech to David, that I speak these things as one guilty myself.
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and had been a Student in the Scripture all his time, and yet could never attaine to take out that Leston in the first Verse of the nine and thirtieth Psalme, That he should not offend with his tongue.
and had been a Student in the Scripture all his time, and yet could never attain to take out that Leston in the First Verse of the nine and thirtieth Psalm, That he should not offend with his tongue.
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as but one Chimney back between them, and yet their doores opening into severall streets, and the persons of those Families never knowing one another, or who they were.
as but one Chimney back between them, and yet their doors opening into several streets, and the Persons of those Families never knowing one Another, or who they were.
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but wh•• time doe you spend either day or night in conferring or communing with your Consciences about the affaires of your soules? You Ladies and Gentlewomen, that bestow so much time in visiting and conferring with your glasses and your friends, what time doe you bestow in visiting and conferring with your owne hearts and soules?
but wh•• time do you spend either day or night in conferring or communing with your Consciences about the affairs of your Souls? You Ladies and Gentlewomen, that bestow so much time in visiting and conferring with your glasses and your Friends, what time do you bestow in visiting and conferring with your own hearts and Souls?
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and what time you have spen in this, and for many scores or hundreds of houres or daye that you owe to your hearts in this duty, can you write fifty? or goe to the heap of your whole life,
and what time you have spen in this, and for many scores or hundreds of hours or day that you owe to your hearts in this duty, can you write fifty? or go to the heap of your Whole life,
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and where there should have been twenty measures imployed about this businesse, can you finde ten? Or where there should have been fifty vessells full of this duty, can you find twenty?
and where there should have been twenty measures employed about this business, can you find ten? Or where there should have been fifty vessels full of this duty, can you find twenty?
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and to such as fed and forwarded his carnall Delights, Talents and Pounds, but Philosopho obolum, a halfe penny onely to him that would have taught him wisedome.
and to such as fed and forwarded his carnal Delights, Talents and Pounds, but Philosopher obolum, a half penny only to him that would have taught him Wisdom.
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Is not the distribution of our time and converse much after the same proportion? Dayes and yeares bestowed upon the affaires of the world and worldlinesse, moneths and weeks spent and laid out in converse with friends and strangers,
Is not the distribution of our time and converse much After the same proportion? Days and Years bestowed upon the affairs of the world and worldliness, months and weeks spent and laid out in converse with Friends and Strangers,
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There are foure things especially that cause this strange and senselesse strangenesse and unacquaintance betwixt a man and himselfe, and they are these: 1 Idlenesse;
There Are foure things especially that cause this strange and senseless strangeness and unacquaintance betwixt a man and himself, and they Are these: 1 Idleness;
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and what the Locust leaveth, the Canker-worme of Worldlinesse devoures: and what that Canker-worme leaveth, the Caterpillar of readinesse to be deceived hath consumed:
and what the Locust Leaveth, the Cankerworm of Worldliness devours: and what that Cankerworm Leaveth, the Caterpillar of readiness to be deceived hath consumed:
It is recorded of Jobs friends, that when they came to him, and knew him not, he was so changed, that they wept and rent their garments, Iob 2. 12. I would this might be the conclusion of this first Use or Application,
It is recorded of Jobs Friends, that when they Come to him, and knew him not, he was so changed, that they wept and rend their garments, Job 2. 12. I would this might be the conclusion of this First Use or Application,
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Look upon your owne hearts, doe you know them? when had you and they any talke together? how much of your time have you spent in communication with them? Have you not been strangers? have you not been unacquainted? have you not forgotten them? Be humbled, bemoan, be affected that you have been such strangers,
Look upon your own hearts, do you know them? when had you and they any talk together? how much of your time have you spent in communication with them? Have you not been Strangers? have you not been unacquainted? have you not forgotten them? Be humbled, bemoan, be affected that you have been such Strangers,
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and that is by way of exhortation, to incite you, and by supplication to entreat you, to apply your selves seriously unto this duty held out in the Text. It is strange that we should need to be exhorted or entreated to such a thing as this, to be acquainted with our owne hearts,
and that is by Way of exhortation, to incite you, and by supplication to entreat you, to apply your selves seriously unto this duty held out in the Text. It is strange that we should need to be exhorted or entreated to such a thing as this, to be acquainted with our own hearts,
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I beseech you by the Lord, by the Bowels of mercy to your owne selves, by your hearts, by your soules, by any thing, by all things most deare unto you, be no more strangers to your own hearts;
I beseech you by the Lord, by the Bowels of mercy to your own selves, by your hearts, by your Souls, by any thing, by all things most deer unto you, be no more Strangers to your own hearts;
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and most senselesse conscience that is now upon earth, shall be put to it to speake and to speake out to him, that had the least care or thought to put it to speake as the Text injoynes.
and most senseless conscience that is now upon earth, shall be put to it to speak and to speak out to him, that had the least care or Thought to put it to speak as the Text enjoins.
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And this Isaac practised, when for his Meditation he went into the solitarinesse of the fields, Gen. 24. 63. As when Moses was alone in the wildernesse,
And this Isaac practised, when for his Meditation he went into the solitariness of the fields, Gen. 24. 63. As when Moses was alone in the Wilderness,
and there studying on God, God comes to him, and talkes with him, Exod. 3. So when we get alone purposely to study our hearts, it is a great deale more probable that our hearts will come to us, that we may entertain discourse with them,
and there studying on God, God comes to him, and talks with him, Exod 3. So when we get alone purposely to study our hearts, it is a great deal more probable that our hearts will come to us, that we may entertain discourse with them,
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and to talke with them, as David after the publique businesse is done, turnes home to visit and to blesse his owne house, 2 Sam. 6. 20. 2 Put on Resolutenesse to put your hearts to it, and to heare even the worst that they can speake to you:
and to talk with them, as David After the public business is done, turns home to visit and to bless his own house, 2 Sam. 6. 20. 2 Put on Resoluteness to put your hearts to it, and to hear even the worst that they can speak to you:
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And as it was a very strange, and a very sad prayer, that is made by the Prophet Hosea for the women of Ephraim, Hos. 9. 14. Give them, O Lord, what wilt thou give? Give them a miscarrying wombe, and drie breasts:
And as it was a very strange, and a very sad prayer, that is made by the Prophet Hosea for the women of Ephraim, Hos. 9. 14. Give them, Oh Lord, what wilt thou give? Give them a miscarrying womb, and dry breasts:
And now for conclusion of all, and for our third application I shall crave leave to leave some few proposalls and Interrogatories with you for your owne heart;
And now for conclusion of all, and for our third application I shall crave leave to leave Some few proposals and Interrogatories with you for your own heart;
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that as Elijah before his departure out of the world, left a Letter behinde him for Joram the King of Judah to ruminate upon when Elijah was gone, 2 Chron. 21. 12 So before we part, I beseech you take from me something along with you, to commune and confer with your hearts about,
that as Elijah before his departure out of the world, left a letter behind him for Jhoram the King of Judah to ruminate upon when Elijah was gone, 2 Chronicles 21. 12 So before we part, I beseech you take from me something along with you, to commune and confer with your hearts about,
I shall doe herein by you as an Israelite did by the Priest, when he would have him to enquire something for him of the Lord by Urim and Thummim: I shall put my questions into your hands,
I shall do herein by you as an Israelite did by the Priest, when he would have him to inquire something for him of the Lord by Urim and Thummim: I shall put my questions into your hands,
You know this is the first question, and the first-salute that we use one to another, Sir how do you? I would you would as constantly practise it with your own hearts, Heart how dost thou doe? how is it with thee for thy spirituall estate? Get but a true answer from your heart upon this quaere, and then you will see that I have some cause & reason why I propose this question:
You know this is the First question, and the first-salute that we use one to Another, Sir how do you? I would you would as constantly practise it with your own hearts, Heart how dost thou do? how is it with thee for thy spiritual estate? Get but a true answer from your heart upon this quaere, and then you will see that I have Some cause & reason why I propose this question:
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heart what wilt thou do? or, Heart what dost think wil become of thee and me? As that dying Roman once said, Animula vagulae blandula, &c. Ah poore, wretched, miserable soule, whither art thou and I a going,
heart what wilt thou do? or, Heart what dost think will become of thee and me? As that dying Roman once said, Animula vagulae blandula, etc. Ah poor, wretched, miserable soul, whither art thou and I a going,
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& what wil become of thee, when thou & I shall part? This very thing doth Moses propose to Israel, though in other termes, Deut. 32. 29. Oh that they would consider their latter end.
& what will become of thee, when thou & I shall part? This very thing does Moses propose to Israel, though in other terms, Deuteronomy 32. 29. O that they would Consider their latter end.
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or to speak the verie truth, what it thinks concerning your present and future estate, I should thinke I had gained exceeding much by this discourse that I have made,
or to speak the very truth, what it thinks Concerning your present and future estate, I should think I had gained exceeding much by this discourse that I have made,
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so a great Book, and nothing in it but this written, what God hath done for the Parliament of England, it would fill a great Volume to write what he hath done:
so a great Book, and nothing in it but this written, what God hath done for the Parliament of England, it would fill a great Volume to write what he hath done:
Might I not say, as the Jewes once to Christ, You deserve to doe for her? But I shall onely say, Commune with your owne heares what London hath done for you, and I need say no more.
Might I not say, as the Jews once to christ, You deserve to do for her? But I shall only say, Commune with your own hears what London hath done for you, and I need say no more.
If any one shall thinke that I am now besides the marke, and speak of a matter that I have nothing to doe withall, I shall produce my warrant to speake what I doe,
If any one shall think that I am now beside the mark, and speak of a matter that I have nothing to do withal, I shall produce my warrant to speak what I do,
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My first Warrant is your gratitude, that is so ready to bee thankfull to those that have shewed you kindnesse, that you will not take it unthankfully from those that doe minde you who have shewed it.
My First Warrant is your gratitude, that is so ready to be thankful to those that have showed you kindness, that you will not take it unthankfully from those that do mind you who have showed it.
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I know your gratitude will be ready to say still with David, in 2 Sam. 9. Is there yet any of the kindred of Jonathan, that hath shewed us kindnesse, that we may shew them the kindnesse of the Lord againe?
I know your gratitude will be ready to say still with David, in 2 Sam. 9. Is there yet any of the kindred of Johnathan, that hath showed us kindness, that we may show them the kindness of the Lord again?
and to stirre up their severall Congregations to it? And I beseech you now Commune with your owne hearts, how they have discharged that trust and performed your Injunctions:
and to stir up their several Congregations to it? And I beseech you now Commune with your own hearts, how they have discharged that trust and performed your Injunctions:
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Have not these Trumpets, and these poore Pitchers had their share, and a good share too, in bringing downe the walls of Jericho, and the Campe of Midian? Have not they,
Have not these Trumpets, and these poor Pitchers had their share, and a good share too, in bringing down the walls of Jericho, and the Camp of Midian? Have not they,
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and trod under foot in many places of the Land? Their Ministerie by many scandalled for Antichristian, their persons vilified, sometimes violenced and indangered, their subsistence impaired, their quiet interrupted, their families impoverished;
and trod under foot in many places of the Land? Their Ministry by many scandaled for Antichristian, their Persons vilified, sometime violenced and endangered, their subsistence impaired, their quiet interrupted, their families impoverished;
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And here I cannot but take up a little of the stile and manner of expression that is used by Paul, when hee was to plead his case before Agrippa, Acts 26. 2. I thinke my selfe happy, most noble Senate, that since my Lot is fallen to speake unto you from this place, that my Lot hath fallen upon such a day,
And Here I cannot but take up a little of the style and manner of expression that is used by Paul, when he was to plead his case before Agrippa, Acts 26. 2. I think my self happy, most noble Senate, that since my Lot is fallen to speak unto you from this place, that my Lot hath fallen upon such a day,
as that it is now but foureteene dayes to the time that you have appointed to humble your selves before God for some of the mainest things that I am to speake about.
as that it is now but foureteene days to the time that you have appointed to humble your selves before God for Some of the mainest things that I am to speak about.
and will it bee believed in the next Generation [ if our guilt upon it doe not make it too evident ] Or would it bee believed in any remote parts of the world [ but that the fame of it is blowne through all Nations ] that in so short a time,
and will it be believed in the next Generation [ if our guilt upon it do not make it too evident ] Or would it be believed in any remote parts of the world [ but that the fame of it is blown through all nations ] that in so short a time,
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for if it were forgot onely, there might bee some more excuse, but it is set up as a signe to bee spoken against, nay a Sword is gone through the very soule of it, in such a kinde of violation as I think no Storie can parallel.
for if it were forgotten only, there might be Some more excuse, but it is Set up as a Signen to be spoken against, nay a Sword is gone through the very soul of it, in such a kind of violation as I think no Story can parallel.
1. Wee vowed against Error, Heresie and Schisme, and swore to the God of Truth and Peace, to the utmost of our power to extirpate them, and to root them out;
1. we vowed against Error, Heresy and Schism, and swore to the God of Truth and Peace, to the utmost of our power to extirpate them, and to root them out;
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And now if the Lord should come to enquire what wee have done according to this Vow and Covenant, I am amazed to thinke what the Lord would finde amongst us;
And now if the Lord should come to inquire what we have done according to this Voelli and Covenant, I am amazed to think what the Lord would find among us;
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When Reformation was first spoken of, wee had Order and Ordinances, but now how is the one lost and the other slighted? Wee had then Sacraments, full Congregations, a followed Ministerie, and frequented Churches;
When Reformation was First spoken of, we had Order and Ordinances, but now how is the one lost and the other slighted? we had then Sacraments, full Congregations, a followed Ministry, and frequented Churches;
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but now Sacraments laid aside, Congregations scattered, the Ministerie cryed downe, Churches emptie, Church doores shut up, equestres Samnitum in ipso Samnio:
but now Sacraments laid aside, Congregations scattered, the Ministry cried down, Churches empty, Church doors shut up, equestres Samnitum in ipso Samnio:
Uladislaus the King of Hungarie, having made a League with Amurath the great Turke, and solemnly Covenanted and Sealed to Articles thereof in the Name of Christ, was afterward perswaded to breake it,
Vladislaus the King of Hungary, having made a League with Amurath the great Turk, and solemnly Covenanted and Sealed to Articles thereof in the Name of christ, was afterwards persuaded to break it,
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and to goe to warre against Amurath. Being in the heate of the fatall Battaile at Varna, the Turke drawes out the Articles of the League out of his Bosome,
and to go to war against Amurath. Being in the heat of the fatal Battle At Varna, the Turk draws out the Articles of the League out of his Bosom,
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Should Christ spread our Covenant before us, upon the same accusing termes as hee spread his before Christ, what could wee answer? Or if Satan should spread our Covenant before God against us,
Should christ spread our Covenant before us, upon the same accusing terms as he spread his before christ, what could we answer? Or if Satan should spread our Covenant before God against us,
The horridest Heresies and Errors have grown amongst you, that ever did among a Nation; as glorious a Church as was under Heaven, is thus neare ruined before your eyes:
The horridest Heresies and Errors have grown among you, that ever did among a nation; as glorious a Church as was under Heaven, is thus near ruined before your eyes:
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2. How many thousands, nay millions of soules, and their eternall Estate now lyes upon your hands, of the soules of the present and the future Generations? Onus ipsis Angelis formidandum. Oh how it does concerne you most intimately to consider of it, and lay it to heart.
2. How many thousands, nay millions of Souls, and their Eternal Estate now lies upon your hands, of the Souls of the present and the future Generations? Onus Ipse Angels formidandum. O how it does concern you most intimately to Consider of it, and lay it to heart.
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I shall humbly recommend to your hearts to debate and to determine upon one Question, that I may name no more, which I cannot, I dare not goe about to determine. And that is this:
I shall humbly recommend to your hearts to debate and to determine upon one Question, that I may name no more, which I cannot, I Dare not go about to determine. And that is this:
some for want of pay, some for want of Justice, too many through the Pressures of Publicans through the Kingdome, the unjust Exactors of your just Taxations, that lay on burthens of their owne,
Some for want of pay, Some for want of justice, too many through the Pressures of Publicans through the Kingdom, the unjust Exactors of your just Taxations, that lay on burdens of their own,
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Now Lord come before Lazarus dye. 2. A little, and a little delay still, may chance at last to cause a Decree to passe in the Court of Heaven, that there shall bee no healing at all:
Now Lord come before Lazarus die. 2. A little, and a little Delay still, may chance At last to cause a decree to pass in the Court of Heaven, that there shall be no healing At all:
So did delay in the matter of Reformation, in the second of Judges. There Christ at Bochin tells the people, that whereas hee had undertaken to Conquer Canaan for them,
So did Delay in the matter of Reformation, in the second of Judges. There christ At bochim tells the people, that whereas he had undertaken to Conquer Canaan for them,
It is reported of a poore Macedonian, that having his Cause pleading at the Barre before King PHILIP, the King in the meane while sitting in a sleepie Posture upon the Beneh;
It is reported of a poor Macedonian, that having his Cause pleading At the Bar before King PHILIP, the King in the mean while sitting in a sleepy Posture upon the Beneh;
If there bee any heart here that is moved or raised any whit against mee for any thing that I have thus freely spoken, I first Appeale to the knower of all hearts,
If there be any heart Here that is moved or raised any whit against me for any thing that I have thus freely spoken, I First Appeal to the knower of all hearts,
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