Gods goodnes and mercy Layd open in a sermon, preached at Pauls-Crosse on the last of Iune. 1622. By Mr Robert Harris, pastour of the church of God in Hanvvell in Oxfordshire.
GODS GOODNES AND MERCIE, LAID OPEN IN A Sermon at Pauls Crosse, on the last of Iune. 1622. Psalme 136. verse 1. Prayse ye the Lord, because he is good:
GOD'S GOODNESS AND MERCY, LAID OPEN IN A Sermon At Paul's Cross, on the last of Iune. 1622. Psalm 136. verse 1. Praise you the Lord, Because he is good:
Confession: (our praises are but acknowledgments of Gods excellencies.) The Arguments are drawne from the Obiect of our prayses, God, considered first in himselfe; Secondly, in his workes:
Confessi: (our praises Are but acknowledgments of God's excellencies.) The Arguments Are drawn from the Object of our praises, God, considered First in himself; Secondly, in his works:
These mentioned are, first, Gratiousnesse; Secondly, Greatnesse; for the first, he is first simply (Good) and then in a respect (Mercifull,) for the second, his is Power, he is (Gods of Gods) Gods in the plurall,
These mentioned Are, First, Graciousness; Secondly, Greatness; for the First, he is First simply (Good) and then in a respect (Merciful,) for the second, his is Power, he is (God's of God's) God's in the plural,
this is the first Argument from Gods blessed selfe, the second, from his workes, we leaue for hast, &c. Of the Action (Confesse,) the Obiect (Iehovah) some thing at home.
this is the First Argument from God's blessed self, the second, from his works, we leave for haste, etc. Of the Actium (Confess,) the Object (Jehovah) Some thing At home.
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Goodnesse & Mercie, offer themselues next; and first, Goodnesse as the more generall. God is good. This point is plaine, a principle not needing proofe;
goodness & Mercy, offer themselves next; and First, goodness as the more general. God is good. This point is plain, a principle not needing proof;
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nay all these in one, like an absolute pearle, that containes all beauties in it selfe, no Marcion will denie goodnesse, where he yeelds a Godhead, wee haue therefore sayd enough for proofe,
nay all these in one, like an absolute pearl, that contains all beauty's in it self, no Marcion will deny Goodness, where he yields a Godhead, we have Therefore said enough for proof,
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their nature is good, but goodnesse is not their nature, but the nature and substance of God (sayth the Christian Phylosopher) is goodnesse, nature and goodnesse differ not in him, but onely in a respect.
their nature is good, but Goodness is not their nature, but the nature and substance of God (say the Christian Philosopher) is Goodness, nature and Goodness differ not in him, but only in a respect.
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Fourthly from this loue a listning to what flesh shal propound, and Satan suggest, and thence a capacitie and possibilitie of being monstrous in life, and blasphemous to the death.
Fourthly from this love a listening to what Flesh shall propound, and Satan suggest, and thence a capacity and possibility of being monstrous in life, and blasphemous to the death.
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vnlesse Power it selfe plant it? wherin, Pride, Murther, Whoredome, Sodomy, Blasphemie, Atheisme, eyther doth or soone may seede? this cursed nature, this renders vs as odious,
unless Power it self plant it? wherein, Pride, Murder, Whoredom, Sodomy, Blasphemy, Atheism, either does or soon may seed? this cursed nature, this renders us as odious,
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mans wickednes abhorred all the errours of the times, and incongruities of action will be soone resolved into their first principle, estrangement from,
men wickedness abhorred all the errors of the times, and incongruities of actium will be soon resolved into their First principle, estrangement from,
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First we must haue the patience to heare (what soever wanton wits may talke of the wills virginitie or other exemptions of the higher faculties) that in our flesh dwels no spirituall goodnes, all our goodnesse dwels out of our selues in Christ.
First we must have the patience to hear (what soever wanton wits may talk of the wills virginity or other exemptions of the higher faculties) that in our Flesh dwells no spiritual Goodness, all our Goodness dwells out of our selves in christ.
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Thus are we made trees, being such, wee must in the second place, beare: and heere lies our busines, our errand hither, is not to please or preach man,
Thus Are we made trees, being such, we must in the second place, bear: and Here lies our business, our errand hither, is not to please or preach man,
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but to call for fruite Mat. 21.34. you are trees in Gods vineyard, well planted, fenced, husbanded, what is your fruite? your Land is good, your Law is good, your Cittie good, your Sermons good, what be you? Is your truite none? Heare our blessed Saviour, every Tree, every Man, House, Citty, Nation, that beares not fruite, is for the fire:
but to call for fruit Mathew 21.34. you Are trees in God's vineyard, well planted, fenced, husbanded, what is your fruit? your Land is good, your Law is good, your city good, your Sermons good, what be you? Is your truite none? Hear our blessed Saviour, every Tree, every Man, House, city, nation, that bears not fruit, is for the fire:
and the ground that brings forth briers after showers must be burnt. Heb. 6.8. You haue received the raine of Heaven, and must be as the raine and dewe, Mic. 5.7. els the curse is neare.
and the ground that brings forth briers After showers must be burned. Hebrew 6.8. You have received the rain of Heaven, and must be as the rain and dew, Mic. 5.7. Else the curse is near.
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Is your goodnesse onely Morall? heare your Saviour, Every branch that beares not fruite in me, he takes away. Ioh. 15.2. Your workes must be the workes of God, wrought from God, for God, in God, according to God, else they are but shining sins.
Is your Goodness only Moral? hear your Saviour, Every branch that bears not fruit in me, he Takes away. John 15.2. Your works must be the works of God, wrought from God, for God, in God, according to God, Else they Are but shining Sins.
This is the man, the whole man, no crowne to this in life, no comfort to this in death, no tombe to this after death, no gaine to this in the day of accounts.
This is the man, the Whole man, no crown to this in life, no Comfort to this in death, no tomb to this After death, no gain to this in the day of accounts.
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And heere the rich may ioyne in one both these goods (spirituall and common) some Churches (you see) want men, some men Churches and meanes, I blush, I bleede to speake it, able men are ready to hire out themselues for bread,
And Here the rich may join in one both these goods (spiritual and Common) Some Churches (you see) want men, Some men Churches and means, I blush, I bleed to speak it, able men Are ready to hire out themselves for bred,
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Happy is that body, wherein the eye sees, the eare heares, the liver sanguifies &c. Happy that house, wherein the Master rules, the man runs, the head leades, and the body follows;
Happy is that body, wherein the eye sees, the ear hears, the liver sanguifies etc. Happy that house, wherein the Master rules, the man runs, the head leads, and the body follows;
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Happie that State, wherein the Cobler meddles with his last, the Tradesman with his shop, the Student with his booke, the Counseller with State, the Prince with the Scepter,
Happy that State, wherein the Cobbler meddles with his last, the Tradesman with his shop, the Student with his book, the Counsellor with State, the Prince with the Sceptre,
yet you must be publike in your affections, and intendements. For the first; as King Richard bestowed himselfe diversly, at his death, so must wee in life;
yet you must be public in your affections, and intendments. For the First; as King Richard bestowed himself diversely, At his death, so must we in life;
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O husband, O wife, O my child, my child, O mother, mother, mother, my father is slaine, my brother is torne, my legge is off, my guts be out, halfe dead, halfe aliue, worse then either, because neither.
O husband, Oh wife, Oh my child, my child, Oh mother, mother, mother, my father is slain, my brother is torn, my leg is off, my guts be out, half dead, half alive, Worse then either, Because neither.
if we must die for the common good, must wee not liue to it? If all must, must not the more publike person? Yes you Lawyers (to Instance) must be common blessings,
if we must die for the Common good, must we not live to it? If all must, must not the more public person? Yes you Lawyers (to Instance) must be Common blessings,
and not seeke your owne, you must (with Papinian ) reiect bad causes, and ripen good, there goes but a paire of Sheares beween a protracting Lawyer and cheating Mountebanke, that sets his Client backward and foreward like a man at Chesse,
and not seek your own, you must (with Papinian) reject bad Causes, and ripen good, there Goes but a pair of Shears between a protracting Lawyer and cheating Mountebank, that sets his Client backward and forward like a man At Chess,
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You Land-lords must be common too, if with that Duke you will trust your Tennants with your throat, you must not hurt theirs, you are heads of Townes, the head should care for the least toe, enclosure if it wound not the heart,
You Landlords must be Common too, if with that Duke you will trust your Tenants with your throat, you must not hurt theirs, you Are Heads of Towns, the head should care for the least toe, enclosure if it wound not the heart,
force not men by wracking rents, by over laying Commons, and picking quarrels to vndoe themselues, betray not Townes as Rome did Carthage with a distinction, wee will saue the Cittic, but destroy the Towne:
force not men by wracking rends, by over laying Commons, and picking quarrels to undo themselves, betray not Towns as Room did Carthage with a distinction, we will save the Cittic, but destroy the Town:
yet a righteous man is mercifull to his beast, a breeding Bird must not haue her nest destroyd, a yong kidd must not be sod in his mothers milke, what will become of me and mine,
yet a righteous man is merciful to his beast, a breeding Bird must not have her nest destroyed, a young kid must not be sod in his mother's milk, what will become of me and mine,
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let the question be that of theirs in the Gospell, who is worthy? and the decision, detur digniori; when you present, present not a Prometheus sacrifice, skin and bone without flesh;
let the question be that of theirs in the Gospel, who is worthy? and the decision, detur digniori; when you present, present not a Prometheus sacrifice, skin and bone without Flesh;
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Nobles, I know not whether they frequent this place or not, if so, I would entreat them to remember, what the Story sayth of some men, that they are Medicinable from top to toe, and such should they be.
Nobles, I know not whither they frequent this place or not, if so, I would entreat them to Remember, what the Story say of Some men, that they Are Medicinable from top to toe, and such should they be.
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then their families, by establishing Nebuchadnezzars order, that no man speake (much lesse doe) any thing amisse against the God of Heaven; thirdly, the oppressed and wounded;
then their families, by establishing Nebuchadnezar's order, that no man speak (much less doe) any thing amiss against the God of Heaven; Thirdly, the oppressed and wounded;
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bribery will be sometimes bolder then innocency, falshood then truth; a man that doth more then deliberate of Rebellion (which yet a Tacitus could call Rebellion ), he will embarke himselfe in actions of State, embroyle Kingdomes, transferre,
bribery will be sometime bolder then innocency, falsehood then truth; a man that does more then deliberate of Rebellion (which yet a Tacitus could call Rebellion), he will embark himself in actions of State, embroil Kingdoms, transfer,
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for his publique good, any Crowne, speake most basely of annointed Princes, and yet such a man as this will be, neere hand, heard as loud from the Barre, as Iustice from the Bench;
for his public good, any Crown, speak most basely of anointed Princes, and yet such a man as this will be, near hand, herd as loud from the Bar, as justice from the Bench;
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arise (ye living Images of God) cloth your selues with zeale as with a cloake, put on Iustice as a garment, vnderstand, that there is a King in Israell, a God in heaven;
arise (the living Images of God) cloth your selves with zeal as with a cloak, put on justice as a garment, understand, that there is a King in Israel, a God in heaven;
and true cooles? View a zealous Papist (in that name and respect, better then a meere Newter) and he dares tell vs to our heads, that our Religion is errour, our selues heretickes, our end destruction;
and true cools? View a zealous Papist (in that name and respect, better then a mere Neuter) and he dares tell us to our Heads, that our Religion is error, our selves Heretics, our end destruction;
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he disgraces it, and will not you then grace it? He smites it, and will not you defend it? Yes, Religion calls in your sword to her succour, chiefely when she is opposed in her Prophets, they are the men of sorrowes;
he disgraces it, and will not you then grace it? He smites it, and will not you defend it? Yes, Religion calls in your sword to her succour, chiefly when she is opposed in her prophets, they Are the men of sorrows;
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Carry it never so smoothly, yet if vnder-hand, you preferre a Laick to a Churchman, a Lord to a Plough-man, a kinsman to a stranger, a Courtier to a peasant,
Carry it never so smoothly, yet if underhand, you prefer a Laic to a Churchman, a Lord to a Ploughman, a kinsman to a stranger, a Courtier to a Peasant,
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Did it ever come into any of our hearts so to thinke? No, no, we yeeld that sinne cannot comport with a glorified estate, much lesse with glory it selfe:
Did it ever come into any of our hearts so to think? No, no, we yield that sin cannot comport with a glorified estate, much less with glory it self:
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Wee hold, that God being goodnesse it selfe, and All-sufficiency, cannot be a cause, either morall or Physicall, of that which is (formally) nothing but deficiency;
we hold, that God being Goodness it self, and All-sufficiency, cannot be a cause, either moral or Physical, of that which is (formally) nothing but deficiency;
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yet he is good to vs, and where can we mend our selues? Were we in France, in Bohemia, in Polonia; nay, were we not Christians but Heathens, not men but beasts, not beasts,
yet he is good to us, and where can we mend our selves? Were we in France, in Bohemia, in Polonia; nay, were we not Christians but heathens, not men but beasts, not beasts,
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but ghosts in hell, twere dutie to say, God is good (for where power, justice, wisedome are, there goodnesse is) and if goodnesse must be acknowledged there, must it not in England, the face of Europe; in London, the eye of England? Behold, the Creatures refresht with GODS goodnesse triumph; the Fields laugh; the Corne sings; the Birds chirp; the Beasts skip;
but Ghosts in hell, it duty to say, God is good (for where power, Justice, Wisdom Are, there Goodness is) and if Goodness must be acknowledged there, must it not in England, the face of Europe; in London, the eye of England? Behold, the Creatures refreshed with GOD'S Goodness triumph; the Fields laugh; the Corn sings; the Birds chirp; the Beasts skip;
For the first, though (NONLATINALPHABET) be somwhat Generall, yet our Translation is justified by our Saviour, Math. 9.13. who renders it (NONLATINALPHABET) secondly, by our Prophet, who severs it from goodnesse;
For the First, though () be somewhat General, yet our translation is justified by our Saviour, Math. 9.13. who renders it () secondly, by our Prophet, who severs it from Goodness;
For the second, tis Everlasting; everlastingnesse (or eternitie) is a perfect possession all at once of an endlesse life (sayth Boeth: ) Everlasting Mercy then is perfect Mercy, which shuts out all the imperfections of time, beginning, end, succession, and such is Gods mercy.
For the second, this Everlasting; everlastingness (or eternity) is a perfect possession all At once of an endless life (say Both:) Everlasting Mercy then is perfect Mercy, which shuts out all the imperfections of time, beginning, end, succession, and such is God's mercy.
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for the Creatures, ever since they had being in him or existence in their naturall causes, did ever and ever well need Mercy, either preserving or conserving.
for the Creatures, ever since they had being in him or existence in their natural Causes, did ever and ever well need Mercy, either preserving or conserving.
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Reasons hereof from the Word are these, (for as touching testimony this Psalme shall be our securitie) first, from Gods nature; he is good. Mercy pleases him.
Reasons hereof from the Word Are these, (for as touching testimony this Psalm shall be our security) First, from God's nature; he is good. Mercy Pleases him.
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Esay. Thirdly, From our need; Every Creature is compounded of perfection and imperfection: the first, is the ground, the second is the Object of Mercie;
Isaiah. Thirdly, From our need; Every Creature is compounded of perfection and imperfection: the First, is the ground, the second is the Object of Mercy;
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Now, is Gods mercy thus Endlesse? then (to say nothing of those vncouth disputes, touching that Apocryphall invocation of Saints, as Eccius acknowledgeth it touching excision and intercision of grace, the precedency of some Creatures aboue Christ, in point of Mercy,
Now, is God's mercy thus Endless? then (to say nothing of those uncouth disputes, touching that Apocryphal invocation of Saints, as Eccius acknowledgeth it touching excision and intercision of grace, the precedency of Some Creatures above christ, in point of Mercy,
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power without mercy, amazes, wisedome confounds, justice affrights, but mercie seene in all (as in this Psalme ) vnites and melts, here is daily employment,
power without mercy, amazes, Wisdom confounds, Justice affrights, but mercy seen in all (as in this Psalm) unites and melts, Here is daily employment,
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and he is clement; we be emptie, and he is bountifull; we be miserable, and he is pitifull, good to our bodies, soules, estates, names, friends, townes, Church, State, Court, Kingdome:
and he is clement; we be empty, and he is bountiful; we be miserable, and he is pitiful, good to our bodies, Souls, estates, names, Friends, Towns, Church, State, Court, Kingdom:
Oh, let these Mercies soke into our hearts, till they draw forth teares, as they did from Bradford; Let the house of Levi say, his Mercie endures for ever;
O, let these mercies soak into our hearts, till they draw forth tears, as they did from Bradford; Let the house of Levi say, his Mercy endures for ever;
Let our Churches say, it is his mercie that we be not all rasde, yea, let this Land (of all Lands) say, it is his mercie that sword and fire and pestilence,
Let our Churches say, it is his mercy that we be not all razed, yea, let this Land (of all Lands) say, it is his mercy that sword and fire and pestilence,
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Is God ever mercifull? Then the Argument is ever good, Turne to the Lord say the Prophets, repent saies the Apostle, this the vse, that Mercy must be put to, the better God hath bin to vs, the more wee must bleede vnder his reproofes;
Is God ever merciful? Then the Argument is ever good, Turn to the Lord say the prophets, Repent Says the Apostle, this the use, that Mercy must be put to, the better God hath been to us, the more we must bleed under his reproofs;
now to England, O my people, what is the matter that I cannot winne you? Wherein haue I wronged your Names that you teare mine? When did I grieue you that you grieue mee? when was I hard to you, that you so hardly affoord me one day in seven? What ayles you, what ayles you, that you will not be ruled by me? I would haue you leaue your sinnes, you will not;
now to England, Oh my people, what is the matter that I cannot win you? Wherein have I wronged your Names that you tear mine? When did I grieve you that you grieve me? when was I hard to you, that you so hardly afford me one day in seven? What ails you, what ails you, that you will not be ruled by me? I would have you leave your Sins, you will not;
but what shall wee say of many in the Citty? I must turne to Ezek. 22. and speake that to our Ierusalem, which the Prophet there doth to his London. In thee are they that make Idols, in thee they shed blood, in thee they set light by Father and Mother, in thee they oppresse, in thee they despise my Holinesse,
but what shall we say of many in the city? I must turn to Ezekiel 22. and speak that to our Ierusalem, which the Prophet there does to his London. In thee Are they that make Idols, in thee they shed blood, in thee they Set Light by Father and Mother, in thee they oppress, in thee they despise my Holiness,
and prophane my Sabbothes, in thee they carry tales, they cate vppon the Mountaines, in thee they commit Whoredome and abhominable filthinesse, in thee they take bribes and vsury, in thee thy Rulers take dishonest gaine, thy Priests hide their Eyes from my Sabbothes, thy Prophets daube with vntempered Morter, thy people (generally) vexe, oppresse, rob, and wrong one another; thus the Prophet then:
and profane my Sabbaths, in thee they carry tales, they cate upon the Mountains, in thee they commit Whoredom and abominable filthiness, in thee they take Bribes and Usury, in thee thy Rulers take dishonest gain, thy Priests hide their Eyes from my Sabbaths, thy prophets daub with untempered Mortar, thy people (generally) vex, oppress, rob, and wrong one Another; thus the Prophet then:
& if so, then heare what the Lord further adds I sought for a man among them that should stand in the gap for the Land. O vnspeakeable Patience and Mercie,
& if so, then hear what the Lord further adds I sought for a man among them that should stand in the gap for the Land. Oh unspeakable Patience and Mercy,
and wrestle with heaven? Let these stand in the gap, Let these stand betweene the living and the dead with their Censers, Let them lie betwizt the Porch and the Altar,
and wrestle with heaven? Let these stand in the gap, Let these stand between the living and the dead with their Censers, Let them lie betwizt the Porch and the Altar,
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Beloved, the Lord hath sent this day the cheife of Sinners to proclaime thus much in your eares, that never yet any perished for want of mercie in God;
beloved, the Lord hath sent this day the chief of Sinners to proclaim thus much in your ears, that never yet any perished for want of mercy in God;
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be it that thy sinnes be sinnes of darknesse, sinnes of death, of blood, of hell, yet if thou canst finde a heart to repent, God will finde in his heart to pardon, see thou thy sinnes, confesse, bewaile, abhorre, forsake them, seeke thou the face of God, lie at his foote, Call, Crie, Lord be mercifull to me a sinner:
be it that thy Sins be Sins of darkness, Sins of death, of blood, of hell, yet if thou Canst find a heart to Repent, God will find in his heart to pardon, see thou thy Sins, confess, bewail, abhor, forsake them, seek thou the face of God, lie At his foot, Call, Cry, Lord be merciful to me a sinner:
yet bee poore in spirit, and being so in truth, the blessing is thine, and the blood of Iesus Christ shall cleanse thee from all, all, (I say againe) all thy sinnes.
yet be poor in Spirit, and being so in truth, the blessing is thine, and the blood of Iesus christ shall cleanse thee from all, all, (I say again) all thy Sins.
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your Elder brother Christ is also mercifull, and interprets every kindnesse done to his done to himselfe, besides, Mercy graces Religion, glads the Church, fils her mouth with Gods prayses, stops the mouth of all adversaries,
your Elder brother christ is also merciful, and interprets every kindness done to his done to himself, beside, Mercy graces Religion, glads the Church, fills her Mouth with God's praises, stops the Mouth of all Adversaries,
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for Strangers, it winns vpon them in point of Religion, for thy selfe, it comforts thy Soule as an evidence of thy truth, easeth thy body, being a lighter burden then what else wil oppresse, (fiercenes and cruelty) crownes thy name, being that grace that exempts from persecution, and is most attractiue, improues thine estate, sanctifieth thy present portion to thy selfe,
for Strangers, it wins upon them in point of Religion, for thy self, it comforts thy Soul as an evidence of thy truth, eases thy body, being a lighter burden then what Else will oppress, (fierceness and cruelty) crowns thy name, being that grace that exempts from persecution, and is most Attractive, improves thine estate, Sanctifieth thy present portion to thy self,
armes thee against sicknesse and death Psal. 41. &c. against oblivion in the graue, Acts 9. v. 39. against iudgement at the resurrection, Iames 2. v. 13. Mat. 25. so that if we eyther respect our Father, God,
arms thee against sickness and death Psalm 41. etc. against oblivion in the graven, Acts 9. v. 39. against judgement At the resurrection, James 2. v. 13. Mathew 25. so that if we either respect our Father, God,
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Fourthly our Almes must be good for the matter of it, first, in it selfe being wholesome and our owne, next for the receiver, being suted to his needs, (for the purpose) comfort,
Fourthly our Alms must be good for the matter of it, First, in it self being wholesome and our own, next for the receiver, being suited to his needs, (for the purpose) Comfort,
Secondly, Everlasting mercie, the righteous (saith David ) is ever giving, lending &c. Alasse Mercie breakes now as fast as trading, faire houses be shut in, mercy is runne the Countrie,
Secondly, Everlasting mercy, the righteous (Says David) is ever giving, lending etc. Alas Mercy breaks now as fast as trading, fair houses be shut in, mercy is run the Country,
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but when (Midas-like) all wee touch is gold, our bread gold, our fewell gold, all turned into the penny, I meane so, that we cannot giue, till wee haue past through three or foure Lockes,
but when (Midas-like) all we touch is gold, our bred gold, our fuel gold, all turned into the penny, I mean so, that we cannot give, till we have passed through three or foure Locks,
and scene and felt our almes, then certainely wee shall part with it most vnwillingly. The house-keeper (if he want not an heart (hath opportunities more then any, for the exercising of mercy;
and scene and felt our alms, then Certainly we shall part with it most unwillingly. The housekeeper (if he want not an heart (hath opportunities more then any, for the exercising of mercy;
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as once in Saint Iames his time? Time was when Christians would sell their plate Chalices, their Roabes and Iewels, their Lands and possessions to relieve the Churches necessity,
as once in Saint James his time? Time was when Christians would fell their plate Chalice, their Robes and Jewels, their Lands and possessions to relieve the Churches necessity,
and your owne Consciences? if any Man hath these worlds goods, and sees his Brother ther want &c. how dwels the loue of God in him? Will you say, wee haue not this Worldes goods? Then dissemble not,
and your own Consciences? if any Man hath these world's goods, and sees his Brother there want etc. how dwells the love of God in him? Will you say, we have not this World's goods? Then dissemble not,
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and when that is deare, nothing is cheape, and is not heere neede? but there is no extremitie? Woe is mee, there be many at her stay, I haue a little meale and oyle in a Cruyce, I will bake, eate, die, they are now sinking, sinking,
and when that is deer, nothing is cheap, and is not Here need? but there is no extremity? Woe is me, there be many At her stay, I have a little meal and oil in a Cruyce, I will bake, eat, die, they Are now sinking, sinking,
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and be never the vnhandsomer, the Groues and Grownds vpon your backes (as Tertullian speakes) might lodge others, and yet sitt never the worse vpon your owne and childrens backs.
and be never the vnhandsomer, the Groves and Grounds upon your backs (as Tertullian speaks) might lodge Others, and yet sit never the Worse upon your own and Children's backs.
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Secondly, the Belly might spare you something with advantage to your health, and strength, one meale saved in a weeke, one dish at a meale, one cup of wine, one pipe of Tobacco in a day would come to something in the yeare.
Secondly, the Belly might spare you something with advantage to your health, and strength, one meal saved in a Week, one dish At a meal, one cup of wine, one pipe of Tobacco in a day would come to something in the year.
I quake to thinke what Christians wee be, some surfet, some starue, all at once; rather then we will not pine the poore, wee will cramme and choake our selues.
I quake to think what Christians we be, Some surfeit, Some starve, all At once; rather then we will not pine the poor, we will cram and choke our selves.
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but that, the Heathen sayth, hee is a bad Phisitian that despayres of his cure; wee haue money for braules, for bribes, for the feeding of pride, revenge, ambition, lust,
but that, the Heathen say, he is a bad physician that despairs of his cure; we have money for braules, for Bribes, for the feeding of pride, revenge, ambition, lust,
as to sinne, to men, as to birds and monkies, to Christians and Preachers, as to Claw-backs, Iesters, Fidlers, Fooles, we would finde meanes to relieue them;
as to sin, to men, as to Birds and monkeys, to Christians and Preachers, as to Claw-backs, Jesters, Fiddlers, Fools, we would find means to relieve them;
meanes for the present, but how shall our owne doe hereafter? Why, is not mercy as sure a graine as vanitie? Is God like to breake? sayth not he, Hee that giues to the poore, lends to the Lord,
means for the present, but how shall our own doe hereafter? Why, is not mercy as sure a grain as vanity? Is God like to break? say not he, He that gives to the poor, lends to the Lord,
receiue thy doome, Hee that stops has eare at the crie of the Poore &c. Iudgment without mercie, to him that shewed no mercy, depart from mee yee cursed, you had meate, drinke, cloath, house-roome,
receive thy doom, He that stops has ear At the cry of the Poor etc. Judgement without mercy, to him that showed no mercy, depart from me ye cursed, you had meat, drink, cloth, houseroom,
If thou bee fit to giue, and they to receiue, dispute no longer, rather heare the Apostle, Put on the bowels of mercy, and to that ende take his directions,
If thou be fit to give, and they to receive, dispute no longer, rather hear the Apostle, Put on the bowels of mercy, and to that end take his directions,
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first slay vnmortified lusts, next steepe thy thoughts in the Mercies of God, and they will dye thine, as the dye-fart doth the cloath, that done, be rich in faith and good workes;
First slay unmortified Lustiest, next steep thy thoughts in the mercies of God, and they will die thine, as the dye-fart does the cloth, that done, be rich in faith and good works;
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