I am with you in the spirit, (saith he to his absent Colossians) reioycing and beholding your order, he doth as good as say to vs, I am with you in the Spirit lamenting, and beholding your mis-demeanours:
I am with you in the Spirit, (Says he to his absent colossians) rejoicing and beholding your order, he does as good as say to us, I am with you in the Spirit lamenting, and beholding your misdemeanours:
and surely, were wee clearely innocent of these crimes, I should be the first that would cast this stone at Rome: but now, that wee share with them in these sins, there is no reason wee should bee seioyned in the Censure.
and surely, were we clearly innocent of these crimes, I should be the First that would cast this stone At Room: but now, that we share with them in these Sins, there is no reason we should be seioyned in the Censure.
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they haue the forme, they deny the power; here is then a direct and professed opposition betwixt NONLATINALPHABET and NONLATINALPHABET, the forme, and the power,
they have the Form, they deny the power; Here is then a Direct and professed opposition betwixt and, the Form, and the power,
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and these two are well put together, NONLATINALPHABET, 1. TIM. 3. 2. in Hypocrisie speaking Lyes. Now as all things are more eminent in their causes and originals,
and these two Are well put together,, 1. TIM. 3. 2. in Hypocrisy speaking Lies. Now as all things Are more eminent in their Causes and originals,
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and the outward expression and counterfaisance of all these is the forme of Godlinesse. To this out-side of Godlinesse then, belongs all that glorious Pageant of fashionable profession, which wee see made in the World, whether in wordes, gesture, carriage.
and the outward expression and counterfaisance of all these is the Form of Godliness. To this outside of Godliness then, belongs all that glorious Pageant of fashionable profession, which we see made in the World, whither in words, gesture, carriage.
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no man speak• fairer, no man louder then he ▪ Here is Sauls Benedictus; here is the Pharisees, Lord I thanke thee; here is the colloguing Iewes, Domine, Domine, Lord, Lord.
no man speak• Fairer, no man Louder then he ▪ Here is Saul's Benedictus; Here is the Pharisees, Lord I thank thee; Here is the colloguing Iewes, Domine, Domine, Lord, Lord.
Knees bowed, hands erected, turn'd vp eyes, the brest beaten, the head shaken, the countenance deiected, sighs ascending, teares dropping, the Bible hugged and kissed, the eare nayled to the pulpit;
Knees bowed, hands erected, turned up eyes, the breast beaten, the head shaken, the countenance dejected, sighs ascending, tears dropping, the bible hugged and kissed, the ear nailed to the pulpit;
Shall I tell you of another as good, as deuout as he? Doe ye not remember that Absalom would goe to pay his vow in Hebron? The faire Prince of Israel was courteour before,
Shall I tell you of Another as good, as devout as he? Do you not Remember that Absalom would go to pay his Voelli in Hebron? The fair Prince of Israel was courteour before,
our Gallants haue somewhat else to doe, then to make holy vowes; at euery word they protest and vow, and perhaps sweare, but all like themselues, vainly, and idly;
our Gallants have somewhat Else to do, then to make holy vows; At every word they protest and Voelli, and perhaps swear, but all like themselves, vainly, and idly;
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Esa. 58. 6. here was nothing but drooping and ash-strawed heads, torne garments, bare feete, starued cheekes, skrubbed skinnes, pined mawes, afflictiue deuotions; yet a Iew still:
Isaiah 58. 6. Here was nothing but drooping and ash-strawed Heads, torn garments, bore feet, starved cheeks, skrubbed skins, pined maws, afflictive devotions; yet a Iew still:
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who is so deafe as the wilfull? there is auris aggrauata, Es. 59. 1. there is auris surda, Mic. 7. But Herod heares, NONLATINALPHABET, gladly; with pleasure;
who is so deaf as the wilful? there is Auris aggrauata, Es. 59. 1. there is Auris surda, Mic. 7. But Herod hears,, gladly; with pleasure;
Herod is better then so, NONLATINALPHABET, hee obserued, hee respected, hee countenanced this rough hewne Chaplaine; Yea, so doth many a lewd Patron for his owne turne;
Herod is better then so,, he observed, he respected, he countenanced this rough hewed Chaplain; Yea, so does many a lewd Patron for his own turn;
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perhaps hee told him of some, bribery of his Officers, vniust or hard measures offered by oppressiue Ministers to his poore Subiects, those he was ready to reforme, NONLATINALPHABET he did many things;
perhaps he told him of Some, bribery of his Officers, unjust or hard measures offered by oppressive Ministers to his poor Subjects, those he was ready to reform, he did many things;
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One would thinke Bernard should not need to brand his Hailardus, with intus Herodes, foris Iohannes, his very out-side was generally good, else hee had not done many things:
One would think Bernard should not need to brand his Hailardus, with intus Herod, Foris Iohannes, his very outside was generally good, Else he had not done many things:
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and heard gladly, & obseru'd his teacher, and did, & did ma - things; yet a grosse Hypocrite still because he did but many; NONLATINALPHABET is God rule.
and herd gladly, & observed his teacher, and did, & did ma - things; yet a gross Hypocrite still Because he did but many; is God Rule.
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What should I weary you with instances? Doe yee see an Ananias and Saphira making God their heyre of their halfe-shared Patrimony? Doe you see a griping Vsurer build Schooles and Hospitals with ten in the hundred? Doe you see a man whose stomacke insatiably craues new superadditions, vpon the indigested morsels of his last houres Lecture,
What should I weary you with instances? Do ye see an Ananias and Sapphira making God their heir of their halfe-shared Patrimony? Do you see a gripping Usurer built Schools and Hospitals with ten in the hundred? Do you see a man whose stomach insatiably craves new superadditions, upon the indigested morsels of his last hours Lecture,
Nay, to ascend vnto an higher key of pretended holinesse ▪ Doe yee see some of the elect Manichees lying vpon hard mats, which S. Austin sayes were therfore called Ma•tarij? Doe ye see the penances of the three super-mortified Orders of the Mahumetan Saints? Doe ye see an illuminate Elder of the Anabaptists rapt in diuine extasies? Doe yee see a stigmaticall Fryer lashing himselfe to blood, wallowing in the snow naked, returning the lice into his bosome? Doe ye see a nice humorist, that will not dresse a dish,
Nay, to ascend unto an higher key of pretended holiness ▪ Do ye see Some of the elect manichees lying upon hard mats, which S. Austin Says were Therefore called Ma•tarij? Do you see the penances of the three super-mortified Order of the Mahometan Saints? Do you see an illuminate Elder of the Anabaptists rapt in divine ecstasies? Do ye see a stigmatical Fryer lashing himself to blood, wallowing in the snow naked, returning the lice into his bosom? Do you see a Nicaenae humorist, that will not dress a dish,
It was a Law written in Greeke and Latine Letters ouer the gate of the first peculiar partition of the Temple, which was atrium Iudaeorum; Euery stranger that passes into the holy Place must die;
It was a Law written in Greek and Latin Letters over the gate of the First peculiar partition of the Temple, which was atrium Jews; Every stranger that passes into the holy Place must die;
To say Grace at meals, to bow a knee in prayer, to name God other then in an oath, to once mention Religion, is a base, mortify'd pusillanimous tendernesse.
To say Grace At meals, to bow a knee in prayer, to name God other then in an oath, to once mention Religion, is a base, mortified pusillanimous tenderness.
what speake you of weeping for sinns? talke of drinking healths, singing of rounds, courting of Dames, reuels, matches, games, any thing saue goodnesse;
what speak you of weeping for Sins? talk of drinking healths, singing of rounds, courting of Dams, revels, Matches, games, any thing save Goodness;
God meets vs in the way, and stayes my thoughts and speech vpon the power of Godlines, ere we fall vpon the deniall of that power. What power then is this of Godlines? what doth it? what can it doe? The weakenes of it is too apparent:
God meets us in the Way, and stays my thoughts and speech upon the power of Godliness, ere we fallen upon the denial of that power. What power then is this of Godliness? what does it? what can it do? The weakness of it is too apparent:
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whereas true power is an Alchum, that bars resistance, Prou. 30. if to the means of Godlines, here is the foolishnesse of Preaching, 1. Cor. 1. 21. if to the effects of Godlines, here is weak grace, strong corruption, Ro. 7. if to the opposites of Godlines, here is a Law fighting; fighting? perhaps so it may be, & be foyled; nay, but here is NONLATINALPHABET;
whereas true power is an Alchum, that bars resistance, Prou. 30. if to the means of Godliness, Here is the foolishness of Preaching, 1. Cor. 1. 21. if to the effects of Godliness, Here is weak grace, strong corruption, Ro. 7. if to the opposites of Godliness, Here is a Law fighting; fighting? perhaps so it may be, & be foiled; nay, but Here is;
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Lo here is resistance to God; and not for a brunt, but perpetuall; ye haue alwaies resisted, so the ship resists the Rocke against which it is shattered;
Lo Here is resistance to God; and not for a brunt, but perpetual; you have always resisted, so the ship resists the Rock against which it is shattered;
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Yea, but here is a preualent resistance, Resist the Diuill and he shall flee from you, Iam. 4. 7. Lo, Godlinesse can make a Coward of the great Prince of Darkenesse. Hee shall flee;
Yea, but Here is a prevalent resistance, Resist the devil and he shall flee from you, Iam. 4. 7. Lo, Godliness can make a Coward of the great Prince of Darkness. He shall flee;
Pyrrhus his word concerning his Soldiers, was Tu grandes, ego fortes; Surely, if our Profession make vs great, our faith must make vs valiant and successfull:
Phyrrhus his word Concerning his Soldiers, was Tu grandes, ego forts; Surely, if our Profession make us great, our faith must make us valiant and successful:
If the Prince, if the God be vanquisht, how can the subiect or suppliant stand out? What doe we talke of an Alexander, or a Cesar conquering the world:
If the Prince, if the God be vanquished, how can the Subject or suppliant stand out? What do we talk of an Alexander, or a Cesar conquering the world:
so glorious a worke, as to conquer the malignant, and this the power of Godlinesse onlie can doe, this is the victorie that ouercomes the world; euen your faith.
so glorious a work, as to conquer the malignant, and this the power of Godliness only can do, this is the victory that overcomes the world; even your faith.
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now they haue debauch't it, and turn'd it traitor to GOD, and the Soule: now this proud flesh dares warre against heauen Godlinesse doth NONLATINALPHABET beat it blacke and blew:
now they have debauched it, and turned it traitor to GOD, and the Soul: now this proud Flesh dares war against heaven Godliness does beatrice it black and blue:
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Folly is bound to our heart, Prou. 22. 15. in things pertaining to GOD; (NONLATINALPHABET) We were foolish, saith Saint Paul, Titus 3. Would any of vs that are thus borne naturals (to God ) bee wise to saluation? That is the true wisdome indeed, all other is but folly, yea, madnesse to that:
Folly is bound to our heart, Prou. 22. 15. in things pertaining to GOD; () We were foolish, Says Saint Paul, Titus 3. Would any of us that Are thus born naturals (to God) be wise to salvation? That is the true Wisdom indeed, all other is but folly, yea, madness to that:
if yee trust to to it, it is but (NONLATINALPHABET) vaine deceit, as Saint Paul, Coloss. 2. 8. Triobularis & vilis, as Chrysostome; It is only Godlinesse must doe it:
if ye trust to to it, it is but () vain deceit, as Saint Paul, Coloss. 2. 8. Triobularis & vilis, as Chrysostom; It is only Godliness must do it:
& past vpon you his (NONLATINALPHABET) Rom. 1. 22. If ye were Oracles to men, ye are Ideots to God: Malitia occaecat intellectum, as he said, ye quick-sighted Eagles of the world, without this ye are as blinde as Beetles to heauen:
& passed upon you his () Rom. 1. 22. If you were Oracles to men, you Are Idiots to God: Malitia occaecat Intellectum, as he said, you quick-sighted Eagles of the world, without this you Are as blind as Beetles to heaven:
Christ is the author, godlinesse is the meanes. All yee that heare mee this day, either ye are aliue, or would be: Life is sweet: euerie one challenges it;
christ is the author, godliness is the means. All ye that hear me this day, either you Are alive, or would be: Life is sweet: every one challenges it;
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Is it not a wonder to cast out Deuils? I tell you the corporall possession of ill spirits is not so rare, as the spirituall is rife: No naturall man is free:
Is it not a wonder to cast out Devils? I tell you the corporal possession of ill spirits is not so rare, as the spiritual is rife: No natural man is free:
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One hath the spirit of errour, 1. Tim. 4. another the spirit of fornications, Ose 2. another the spirit of feare, 2. Tim. 1. another the spirit of slumber, another the spirit of giddinesse, another the spirit of pride: all haue Spiritum mundi, the spirit of the world, 1. Cor. 1. 12. Our storie in Guliel. Neubrigensis, tels vs of a countriman of ours, one Kettell of Farnham, in King HENRY the Seconds time, that had the facultie to see spirits:
One hath the Spirit of error, 1. Tim. 4. Another the Spirit of fornications, Ose 2. Another the Spirit of Fear, 2. Tim. 1. Another the Spirit of slumber, Another the Spirit of giddiness, Another the Spirit of pride: all have Spiritum mundi, the Spirit of the world, 1. Cor. 1. 12. Our story in William. Newcastle, tells us of a countryman of ours, one Kettell of Farnham, in King HENRY the Seconds time, that had the faculty to see spirits:
the same facultie is recorded of Anthony the Heremite, and Sulpitius reports the same of Saint Martin, surely there need none of these eies to discerne euerie naturall mans soule haunted with these euill angels, Let me assure you, all ye that haue not yet felt the power of Godlinesse, ye are as truely (though spiritually) carried, by euill spirits into the deeps of your knowne wickednesse,
the same faculty is recorded of Anthony the Hermit, and Sulpitius reports the same of Saint Martin, surely there need none of these eyes to discern every natural men soul haunted with these evil Angels, Let me assure you, all you that have not yet felt the power of Godliness, you Are as truly (though spiritually) carried, by evil spirits into the deeps of your known wickedness,
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would ye be free from this hellish tyranny? only the power of Godlinesse can do it. 2. Tim. 2. 23. If peraduenture God will giue them repentance, that they may recouer themselues out of the snares of the Diuell;
would you be free from this hellish tyranny? only the power of Godliness can do it. 2. Tim. 2. 23. If Peradventure God will give them Repentance, that they may recover themselves out of the snares of the devil;
for what is godlinesse but one of those rayes that beames forth from that Almightie Deitie? What but that same, Dextra excelsi, wherby hee workes mightily vpon the soule? Now,
for what is godliness but one of those rays that beams forth from that Almighty Deity? What but that same, Dextra Excelsi, whereby he works mightily upon the soul? Now,
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and what is it that God can doe, which Praier and Faith can not doe? Will yee see some instances of the further acts of Godlinesse? Is it not an act of omnipotence to change nature? Iannes and Iambres, the Egyptian. Sorcerers may iuggle away the Staffe, & bring a Serpent into the roome of it;
and what is it that God can do, which Prayer and Faith can not do? Will ye see Some instances of the further acts of Godliness? Is it not an act of omnipotence to change nature? Jannes and Jambres, the Egyptian. Sorcerers may juggle away the Staff, & bring a Serpent into the room of it;
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none but a Diuine power (which Moses wrought by) could change the Rod into a Serpent, or the Serpent into a Rod: Nothing is aboue nature, but the God of nature;
none but a Divine power (which Moses wrought by) could change the Rod into a Serpent, or the Serpent into a Rod: Nothing is above nature, but the God of nature;
Is it not a manifest change of the nature of the Wolfe, to dwell quietly with the Lambe, of the Leopard to dwell with the kid, of the Lion to eat straw like the Oxe, of the Aspe to play with the child? How shall this be? it is an idle conceit of the Hebrewes, that sauage beasts shall forgo their hurtfull natures vnder the M•ssias; No,
Is it not a manifest change of the nature of the Wolf, to dwell quietly with the Lamb, of the Leopard to dwell with the kid, of the lion to eat straw like the Ox, of the Asp to play with the child? How shall this be? it is an idle conceit of the Hebrews, that savage beasts shall forgo their hurtful nature's under the M•ssias; No,
and vsefull by the power of Godlinesse, for then the earth shall bee full of the knowledge of the Lord, Esay 11. 6, 7. Is it not a manifest change of nature for the Ethiopian to turn white,
and useful by the power of Godliness, for then the earth shall be full of the knowledge of the Lord, Isaiah 11. 6, 7. Is it not a manifest change of nature for the Ethiopian to turn white,
hee can by this power take it out, and giue vs a heart of flesh, Ezec. 12. Are there any of vs wearie of carrying our old Adam about vs? a grieuous burthen I confesse,
he can by this power take it out, and give us a heart of Flesh, Ezekiel 12. are there any of us weary of carrying our old Adam about us? a grievous burden I confess,
Length of dayes are in the right hand of true wisdome, and in her left hand riches and honour, Prou. 3. 16. Lo, honour & wealth are but gifts of the left hand; common and meane fauours;
Length of days Are in the right hand of true Wisdom, and in her left hand riches and honour, Prou. 3. 16. Lo, honour & wealth Are but Gifts of the left hand; Common and mean favours;
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Godlinesse hath the promises of this life, and of that which is to come, saith the Apostle; the promise, that is enough; Gods promises are his performances;
Godliness hath the promises of this life, and of that which is to come, Says the Apostle; the promise, that is enough; God's promises Are his performances;
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To them that by patient continuing in wel-doing, seeke glory and honour and immortalitie, eternall life, Rom. 2. 7. Briefly (for I could dwell here alwayes) it is godlinesse that only can giue vs, the beatificall sight of God;
To them that by patient Continuing in welldoing, seek glory and honour and immortality, Eternal life, Rom. 2. 7. Briefly (for I could dwell Here always) it is godliness that only can give us, the beatifical sighed of God;
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no the Angels and Arch-angels cannot looke higher then this. To summe vp all then; Godlines can giue wisedome to the foole, eyes to the blind, life to the dead;
no the Angels and Archangels cannot look higher then this. To sum up all then; Godliness can give Wisdom to the fool, eyes to the blind, life to the dead;
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it can eiect Diuels, change the course of Nature, create vs anew, free vs from euill feoffe vs in good, honour, wealth, contentment, euerlasting happinesse.
it can eject Devils, change the course of Nature, create us anew, free us from evil feoff us in good, honour, wealth, contentment, everlasting happiness.
that in stead o• the ambitions of honour, the tradings for wealth, the pursuit of pleasure, your hearts could be set on fire with the zealous affectation of true Godlinesse;
that in stead o• the ambitions of honour, the tradings for wealth, the pursuit of pleasure, your hearts could be Set on fire with the zealous affectation of true Godliness;
Alas, the least ouerture of any of these makes vs mad of the world; if but the shadow of a little honour, wealth, promotion, pleasure bee cast before vs,
Alas, the least overture of any of these makes us mad of the world; if but the shadow of a little honour, wealth, promotion, pleasure be cast before us,
how eagerly doe we prosecute it, to the eternall hazard of our Soules? behold, the substance of them all put to together offers ▪ it selfe in Godlines;
how eagerly do we prosecute it, to the Eternal hazard of our Souls? behold, the substance of them all put to together offers ▪ it self in Godliness;
when all our riches, and earthly glorie shall lie downe with vs in the dust: Alas, noble and Christian hearers, yee may bee outwardly great, and inwardly miserable;
when all our riches, and earthly glory shall lie down with us in the dust: Alas, noble and Christian hearers, ye may be outwardly great, and inwardly miserable;
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It is not a Coronet, ye great Peeres that can keepe your heads from aching; all this earthly pompe and magnificence cannot keepe out either death, or conscience;
It is not a Coronet, you great Peers that can keep your Heads from aching; all this earthly pomp and magnificence cannot keep out either death, or conscience;
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it is only Godlinesse that can hold vp our heads in the euill day, that can bid vs make a mocke at all the blustering stormes of the world, that can protect vs from all miseries (which if they kil ▪ yet they cannot hurt vs) that can improue our sufferings,
it is only Godliness that can hold up our Heads in the evil day, that can bid us make a mock At all the blustering storms of the world, that can Pact us from all misery's (which if they kill ▪ yet they cannot hurt us) that can improve our sufferings,
and as Simon Macchabeus with three yeeres labour tooke downe the top of mount Acra in Hierusalem, that no hill might stand in competition of height with the Temple of God,
and as Simon Macchabeus with three Years labour took down the top of mount Acra in Jerusalem, that no hill might stand in competition of height with the Temple of God,
as Platina obserues, that for 900. yeares and vpwards, none of those Popes of whom sanctity is ascribed in the abstract, were yet held Saints after their death,
as Platina observes, that for 900. Years and upwards, none of those Popes of whom sanctity is ascribed in the abstract, were yet held Saints After their death,
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Hath it then preuayled to open our eyes, to see the great things of our peace? hath it raysed vs, vp from the graue of our sinnes? eiected our hellish corruptions, changed our wicked natures, new created our hearts? well may we applaud our selues is the confidence of our godlinesse;
Hath it then prevailed to open our eyes, to see the great things of our peace? hath it raised us, up from the graven of our Sins? ejected our hellish corruptions, changed our wicked nature's, new created our hearts? well may we applaud our selves is the confidence of our godliness;
Are yee godly, that haue neither ability nor will to serue that God whom yee fashionably pretend to know? Are ye godly, which haue no inward awe of that God whom yee pretend to serue? No gouernment of your Passions, no Conscience of your Actions, no care of your Liues? False Hypocrites, yee doe but abuse and prophane that name which yee vniustly arrogate; No, no;
are ye godly, that have neither ability nor will to serve that God whom ye fashionably pretend to know? are you godly, which have no inward awe of that God whom ye pretend to serve? No government of your Passion, no Conscience of your Actions, no care of your Lives? False Hypocrites, ye do but abuse and profane that name which ye unjustly arrogate; No, no;
Else lo the wicked, saith God, what hast thou to doe to take my Couenant in thy mouth, seeing thou hatest to bee reformed, PSAL. 50. 16. Yee haue heard the power of Godlinesse; heare now the denyall of this power: How then is it denyed; Surely, there is a verball; there is a reall denyall;
Else lo the wicked, Says God, what hast thou to do to take my Covenant in thy Mouth, seeing thou Hatest to be reformed, PSALM 50. 16. Ye have herd the power of Godliness; hear now the denial of this power: How then is it denied; Surely, there is a verbal; there is a real denial;
Hee that sayes there is no God is a vocall Atheist; hee that liues as if there were no God is a vitall Atheist; he that should say Godlinesse hath no power is a verball Atheist; hee that shall liue as if Godlinesse had no power, is a reall Atheist: they are Atheists both.
He that Says there is no God is a vocal Atheist; he that lives as if there were no God is a vital Atheist; he that should say Godliness hath no power is a verbal Atheist; he that shall live as if Godliness had no power, is a real Atheist: they Are Atheists both.
wee would burne a man that should deny the Deitie of Christ with Arrius; wee would rend our clothes at the blasphemie of that man, who with the Epicures and Apelleians should exempt the cares and operations of God from the things below;
we would burn a man that should deny the Deity of christ with Arius; we would rend our clothes At the blasphemy of that man, who with the Epicureans and apelleians should exempt the Cares and operations of God from the things below;
if it haue not wrought vs to bee deuout to God, iust to men, sober and temperate in the vse of Gods creatures, humble in our selues, charitable to others;
if it have not wrought us to be devout to God, just to men, Sobrium and temperate in the use of God's creatures, humble in our selves, charitable to Others;
if these be not soundly & heartily done, there is a palpable deniall of the power of Godlines. Heare this then ye ignorant and seduced soules that measure your Deuotions by number not by weight;
if these be not soundly & heartily done, there is a palpable denial of the power of Godliness. Hear this then you ignorant and seduced Souls that measure your Devotions by number not by weight;
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ye that can lift vp those hands to heauen in your fashionable prayers, which yee haue not reached out to the reliefe of the needy members of your Sauiour; (whiles I must tell you by the way that hard rule of Laurentius, Magis delinquit diues non largiendo superflua, quam pauper rapiendo necessaria;
you that can lift up those hands to heaven in your fashionable Prayers, which ye have not reached out to the relief of the needy members of your Saviour; (while I must tell you by the Way that hard Rule of Laurentius, Magis delinquit dives non largiendo superflua, quam pauper rapiendo necessaria;
the rich man offends more in not giuing his superfluities, then the poore man in stealing necessaries) Yee that haue a fluent tongue to talke vnto God,
the rich man offends more in not giving his superfluities, then the poor man in stealing necessaries) Ye that have a fluent tongue to talk unto God,
Shortly, yee that haue no feare of God before your eyes, no loue to goodnesse, no care of obedience, no conscience of your actions, no diligence in your Callings, yee haue denied the power of Godlinesse;
Shortly, ye that have no Fear of God before your eyes, no love to Goodness, no care of Obedience, no conscience of your actions, no diligence in your Callings, ye have denied the power of Godliness;
This very priuatiue denial, shall without your repentance damne your soules: Remember, Oh, remember that there needes no other ground of your last and heauiest doome,
This very privative denial, shall without your Repentance damn your Souls: remember, O, Remember that there needs no other ground of your last and Heaviest doom,
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Heare this then yee visors of Christianitie, who notwithstanding all your ciuill smoothnesse, when yee are once moued, can teare Heauen with your Blasphemies,
Hear this then ye visors of Christianity, who notwithstanding all your civil smoothness, when ye Are once moved, can tear Heaven with your Blasphemies,
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yee that can neigh after strange flesh, and vpon your voluptuous beds act the filthinesse of Sodomiticall Aretinismes; yee that can quaffe your drunken carouses till you haue drowned your reason in a deluge of deadly Healthes;
ye that can neigh After strange Flesh, and upon your voluptuous Beds act the filthiness of Sodomitical aretinismes; ye that can quaff your drunken carouses till you have drowned your reason in a deluge of deadly Healths;
yee whose foule hands are belimed with bribery, and besmeared with the price of blood; yee whose sacrilegious throats haue swallowed downe whole Churches, and Hospitals;
ye whose foul hands Are belimed with bribery, and besmeared with the price of blood; ye whose sacrilegious throats have swallowed down Whole Churches, and Hospitals;
yee whose faction and turbulencie in nouell opinions rends the seame-lesse Coat, not considering that of Melancthon, that Schisme is no lesse sinne then Idolatry;
ye whose faction and turbulency in novel opinions rends the seamless Coat, not considering that of Melanchthon, that Schism is no less sin then Idolatry;
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How reuealed, say you? wherein differ they from their neighbours vnlesse it be perhaps in better fare? no gripes in their conscience, no afflictions in their life, no bands in their death, impunitas ausum, ausus excessum parit, as Bernard, Their impunitie makes them bold, their boldnesse outragious: Alas, wretched Soules!
How revealed, say you? wherein differ they from their neighbours unless it be perhaps in better fare? no gripes in their conscience, no afflictions in their life, no bans in their death, impunitas ausum, ausus excessum parit, as Bernard, Their impunity makes them bold, their boldness outrageous: Alas, wretched Souls!
Ease slayeth the simple, and the prosperitie of fooles shall destroy them, PRO. 1. 22. This brasteata foelicitas, which they inioy here, is but as Carpets spread ouer the mouth of Hell;
Ease slays the simple, and the Prosperity of Fools shall destroy them, PRO. 1. 22. This brasteata Felicity, which they enjoy Here, is but as Carpets spread over the Mouth of Hell;
There cannot bee a worse doom, then Depart from me; that is depart from peace, from blessednesse, from life, from hope, from possibility of being any other then eternally, exquisitely miserable;
There cannot be a Worse doom, then Depart from me; that is depart from peace, from blessedness, from life, from hope, from possibility of being any other then eternally, exquisitely miserable;
Oh the deplorable condition of those damned soules that haue sleighted the power of Godlinesse? what teares can bee enough to bewayle their euerlasting burnings? what heart can bleed enough at the thought of those tortures, which they can neither suffer, nor auoyd;
O the deplorable condition of those damned Souls that have sleighted the power of Godliness? what tears can be enough to bewail their everlasting burnings? what heart can bleed enough At the Thought of those tortures, which they can neither suffer, nor avoid;
Hold but your finger for one minute in the weake flame of a farthing Candle, can flesh and blood indure it? With what horror then must we needes thinke of Body and Soule frying endlesly in that infernall Topheth: Oh thinke of this ye that forget Got, and contemne Godlinesse;
Hold but your finger for one minute in the weak flame of a farthing Candle, can Flesh and blood endure it? With what horror then must we needs think of Body and Soul frying endlessly in that infernal Topheth: O think of this you that forget Got, and contemn Godliness;
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the vgly and mercilesse Fiends snatching you to your torments, the flames of Hell flashing vp to meet you? with what horror shall ye feele the gnawing of your guilty consciences,
the ugly and merciless Fiends snatching you to your torments, the flames of Hell flashing up to meet you? with what horror shall you feel the gnawing of your guilty Consciences,
and heare that hellish shrieking, and weeping, and wailing, and gnashing? It is a paine to mention these woes, it is more then death to feele them, perhorreseite minas, formidate supplicia, as Chrysostome. Certainly, my beloued,
and hear that hellish shrieking, and weeping, and wailing, and gnashing? It is a pain to mention these woes, it is more then death to feel them, perhorreseite minas, formidate supplicia, as Chrysostom. Certainly, my Beloved,
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It is the Diuels policie, like a Rauen, first to pull out the eyes of those that are dead in their sinnes, that they may not see their imminent damnation. But for vs;
It is the Devils policy, like a Raven, First to pull out the eyes of those that Are dead in their Sins, that they may not see their imminent damnation. But for us;
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Fallit peccatum falsa dulcedine, as Saint Austin, sinne deceiues vs with a false pleasure, the pleasure of the world is like that Colchian hony, wherof Xenophons soldiers no sooner tasted, then they were miserably distemperd;
Falls peccatum Falsa dulcedine, as Saint Austin, sin deceives us with a false pleasure, the pleasure of the world is like that Colchian honey, whereof Xenophons Soldiers no sooner tasted, then they were miserably distempered;
Call aloud out of the deeps of your sins, to that compassionate Sauiour, that he will giue you the hand of faith, to lay hold vpon the hand of his mercie, and plenteous redemption, and pull you out of that otherwise irrecouerable destruction;
Call aloud out of the deeps of your Sins, to that compassionate Saviour, that he will give you the hand of faith, to lay hold upon the hand of his mercy, and plenteous redemption, and pull you out of that otherwise irrecoverable destruction;
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that hauing felt and approued the power of godlinesse in the illuminating our eyes, in raysing vs from our sinnes, in eiecting our corruptions, in changing our liues,
that having felt and approved the power of godliness in the illuminating our eyes, in raising us from our Sins, in ejecting our corruptions, in changing our lives,
and creating our hearts anew, we may at the last, feele the happie consummation of this power, in the full possessing of vs, in that eternall blessednesse and glory which he hath prepared for all that loue him to the perfect fruition whereof hee bring vs that hath dearly bought vs Iesus Christ the righteous, to whom, &c. FINIS.
and creating our hearts anew, we may At the last, feel the happy consummation of this power, in the full possessing of us, in that Eternal blessedness and glory which he hath prepared for all that love him to the perfect fruition whereof he bring us that hath dearly bought us Iesus christ the righteous, to whom, etc. FINIS.
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