An other sermon preached before the king at Greenewich on Tuesday before Easter, being the 26. of March. 1605. By Anthonie Maxey, Bachelar in Diuinity, and chaplaine to his Maiesty. The points herein handled are these. 1. That there is an hardening. 2. That God hardeneth not. 3. How men become hardened. 4. The meanes to auoid it
Publisher: Printed by George Snowdon and Lionell Snowdon for Clement Knight and are to be sould at his shoppe in Paules Church yard at the signe of the Holy Lambe
THE heart of man is deceitfull and wicked aboue all things, who can know it? Although the heart of man be so little, that it will scarce serue a Kite for a baite,
THE heart of man is deceitful and wicked above all things, who can know it? Although the heart of man be so little, that it will scarce serve a Kite for a bait,
The Heathen were so forward in acknowledging a diuine power, that rather then they would be without a god, they gaue diuine honour to any kinde of creature. The Assyrians worshipped Idols; the Persians stars;
The Heathen were so forward in acknowledging a divine power, that rather then they would be without a god, they gave divine honour to any kind of creature. The Assyrians worshipped Idols; the Persians Stars;
& followes the streanie of his sensual affections, because hee conceiues in his heart, and cleane contrarie to the Heathen, saith there is no God at all.
& follows the streanie of his sensual affections, Because he conceives in his heart, and clean contrary to the Heathen, Says there is no God At all.
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There is a third kinde, who though in show they outwardly acknowledge God, yet they againe haue an other winding, secretly to themselues they plod on, swallowing any sinne,
There is a third kind, who though in show they outwardly acknowledge God, yet they again have an other winding, secretly to themselves they plod on, swallowing any sin,
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For many hauing a generall notion of Gods omnipotencie, hearing and reading sometimes of Gods Election and Reprobation (whereof they vnderstand no ground,
For many having a general notion of God's omnipotency, hearing and reading sometime of God's Election and Reprobation (whereof they understand no ground,
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if he hath chosen me to life, I am sure for one, if otherwise (as he did with Pharao ) hee hath appointed me a Vessell of his wrath, it is not possibly to be auoided.
if he hath chosen me to life, I am sure for one, if otherwise (as he did with Pharaoh) he hath appointed me a Vessel of his wrath, it is not possibly to be avoided.
There are in the Scriptures two Greeke verbes, which are commonly vsed for this Hardening. The first is NONLATINALPHABET, which doth properly signifie, to drie vp and wither, vsed often in the 3. to the Hebrewes. 8.13.15. verses NONLATINALPHABET.
There Are in the Scriptures two Greek verbs, which Are commonly used for this Hardening. The First is, which does properly signify, to dry up and wither, used often in the 3. to the Hebrews. 8.13.15. Verses.
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Harden not yoour hearts. The other verbe is NONLATINALPHABET, which signifies to obdurate, or to make hard. Ephes. 4.18. NONLATINALPHABET, They became strangers from the life of God, through the hardnesse of their hearts.
Harden not yoour hearts. The other verb is, which signifies to obdurate, or to make hard. Ephesians 4.18., They became Strangers from the life of God, through the hardness of their hearts.
The preaching of grace in Christ is called the watering of Apollo. The prophet Esay saith, with ioy ye shall draw waters out of the welles of saluation.
The preaching of grace in christ is called the watering of Apollo. The Prophet Isaiah Says, with joy you shall draw waters out of the wells of salvation.
The other Greeke verbe is NONLATINALPHABET, which signifies to harden. There bee Phisicae & aethicae vicissitudines, there is a naturall and a spirituall Philosophie.
The other Greek verb is, which signifies to harden. There be Phisicae & aethicae vicissitudines, there is a natural and a spiritual Philosophy.
In the naturall course of thinges, there is a congealing and an hatdening, as of the yce and frost, which Iob verie fitly calleth the bands of Orion: because by the cold East and North windes the water becomes as a stone,
In the natural course of things, there is a congealing and an hatdening, as of the ice and frost, which Job very fitly calls the bans of Orion: Because by the cold East and North winds the water becomes as a stone,
Both in nature, and in the soule also, there is a Resoluing, and a Hardening: Deut. 32. vers. 2. The word is called Dewe, and there is a thaw or spirituall melting,
Both in nature, and in the soul also, there is a Resolving, and a Hardening: Deuteronomy 32. vers. 2. The word is called Dew, and there is a thaw or spiritual melting,
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Hezechias, when God had giuen vnto him a sodaino and triumphant victory ouer the host of Zenacharib; presently after, in the pride of his hart, he forgat God and began to congeale in sinne:
Hezekiah, when God had given unto him a sodaino and triumphant victory over the host of Sennacherib; presently After, in the pride of his heart, he forgot God and began to congeal in sin:
but assoone as the word of the Lord came vnto him by the prophet Esay, then presently his heart melted, the bloud of his soule flowed forth in his repentant teares,
but As soon as the word of the Lord Come unto him by the Prophet Isaiah, then presently his heart melted, the blood of his soul flowed forth in his repentant tears,
and that is, when the custome of sinne hath beaten such an hard tracke, and so trampled the soule, that the word of God (the seede of life) cannot enter.
and that is, when the custom of sin hath beaten such an hard track, and so trampled the soul, that the word of God (the seed of life) cannot enter.
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This is expressed in the 13. of Saint Mathew, by the parable of the seede which fell by the high way side, where there was such an hard way, such a beaten path made by the common entrance of sinne, that the seede could take no roote,
This is expressed in the 13. of Saint Matthew, by the parable of the seed which fell by the high Way side, where there was such an hard Way, such a beaten path made by the Common Entrance of sin, that the seed could take no root,
but the diuell comes like an Harpie, and deuoureth it, before it can enter: For example heereof, we will take Cain, and King Pharao, whom my Text concerneth:
but the Devil comes like an Harpy, and devoureth it, before it can enter: For Exampl hereof, we will take Cain, and King Pharaoh, whom my Text concerns:
then he dispised the Lord to his face, as if he should say, you may goe looke him, am I my brothers keeper? marke but this answer of Cain, and his cariage therein,
then he despised the Lord to his face, as if he should say, you may go look him, am I my Brother's keeper? mark but this answer of Cain, and his carriage therein,
Triplex circa praecordia ferrum, as Iob saith of Leuiathā, his heart was harder then the nether milstone, Pharao, whē the word of God came vnto him by Moses & Aaron, he was so far from yeilding, that he seemed presently as though he would haue fought with GOD:
Triplex circa praecordia ferrum, as Job Says of Leuiathā, his heart was harder then the neither millstone, Pharaoh, when the word of God Come unto him by Moses & Aaron, he was so Far from yielding, that he seemed presently as though he would have fought with GOD:
againe through want of grace, there is a withering, and by custome of sinne there is an Hardening, as in Cain and Pharao, whose hearts the word of God could not pierce,
again through want of grace, there is a withering, and by custom of sin there is an Hardening, as in Cain and Pharaoh, whose hearts the word of God could not pierce,
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but the more they were beaten on, the more hard and flintie they became. It remaineth in the second point to discusse, whether this Hardening be of God.
but the more they were beaten on, the more hard and flinty they became. It remains in the second point to discuss, whither this Hardening be of God.
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In opening whereof it is strange to heare how vntruly, how vncharitably we are charged by our aduersaries, not onely Campion and Bellarmin, but especially in certaine ARTICLES or Forcible Reasons lately published, wherein it is directly set downe, that the Protestants doe make God the author and onely cause of sinne, that deride Gods permission; and plainly affirme, God is worse then the diuell,
In opening whereof it is strange to hear how untruly, how uncharitably we Are charged by our Adversaries, not only Campion and Bellarmin, but especially in certain ARTICLES or Forcible Reasons lately published, wherein it is directly Set down, that the Protestants do make God the author and only cause of sin, that deride God's permission; and plainly affirm, God is Worse then the Devil,
from nature conueyed to concupiscence (as by a pipe), and from thence doth flow all the mischiefe and wickednesse that is in the life of man. Well then:
from nature conveyed to concupiscence (as by a pipe), and from thence does flow all the mischief and wickedness that is in the life of man. Well then:
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why is it so often said in the Scripture. Deut. 2.30. And the Lord hardened the heart of Sihon King of Heshbon, and made him obstinate: Ioshua the 11.20. It came of the Lord to harden their hearts:
why is it so often said in the Scripture. Deuteronomy 2.30. And the Lord hardened the heart of Sihon King of Heshbon, and made him obstinate: Ioshua the 11.20. It Come of the Lord to harden their hearts:
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it is a poynt well knowne vnto the learned, that this speech (where it is said) God Hardened: the Hebrue Dialect doth signifie a permission, and not an action.
it is a point well known unto the learned, that this speech (where it is said) God Hardened: the Hebrew Dialect does signify a permission, and not an actium.
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As the enduing with grace is the effect of Gods Election, so the withholding of his grace is the effect of Reprobation. Dei includere est clausis non aperire, saith Saint Gregorie vpon the 12. of Iob. and fourteene verse.
As the enduing with grace is the Effect of God's Election, so the withholding of his grace is the Effect of Reprobation. Dei includere est clausis non aperire, Says Saint Gregory upon the 12. of Job and fourteene verse.
Euerie action hath his quality from the roote of the affection, and from the intention of the Author: Deus autem (quoad peceatum) non habet positiue velle,
Every actium hath his quality from the root of the affection, and from the intention of the Author: Deus autem (quoad Peccatum) non habet positive velle,
I, but how comes it to passe, that we (aswell as others) are not partakers of Gods grace? why haue not wee also his good Spirit to direct and guide vs? Saint Augustine makes it plaine againe.
I, but how comes it to pass, that we (aswell as Others) Are not partakers of God's grace? why have not we also his good Spirit to Direct and guide us? Saint Augustine makes it plain again.
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Christ the great Phisition came downe from heauen, because all mankind was generally infected. He comes to the dore of our hearts, and there hee knockes. Reuel. 3.20.
christ the great physician Come down from heaven, Because all mankind was generally infected. He comes to the door of our hearts, and there he knocks. Revel. 3.20.
Merito perit aegretus qui non medicum vocat, sed vltro venientem respuit, worthily doth that sicke patient perish, who will neither send for the Physicion himselfe,
Merito perit aegretus qui non Physician's vocat, sed vltro venientem Respuit, worthily does that sick patient perish, who will neither send for the physician himself,
More plainely thus, in the 14. of Saint Mathew. Our Sauiour walking on the sea, hee badde Saint Peter come vnto him, who walking on the water, seeing storme and tempest arise, his heart failed,
More plainly thus, in the 14. of Saint Matthew. Our Saviour walking on the sea, he bad Saint Peter come unto him, who walking on the water, seeing storm and tempest arise, his heart failed,
as wee walke, stormes and tempests doe arise, through frailty of our flesh, and the weaknes of our faith, wee beginn to sinck, our Sauiour, he stretcheth forth his hand, hee giueth vs NONLATINALPHABET his worde, his Sacramentes, the good motiones of his Spirit, to saue vs from sincking,
as we walk, storms and tempests do arise, through frailty of our Flesh, and the weakness of our faith, we begin to sink, our Saviour, he Stretcheth forth his hand, he gives us his word, his Sacraments, the good motiones of his Spirit, to save us from sinking,
Deus prior in amore, God neuer hateth vntill hee be first hated, and so I conclude with Saint Ambrose: Nemo tibi Christum potest auferre, nisi te illi auferas, no man can separate Christ from thee,
Deus prior in amore, God never hates until he be First hated, and so I conclude with Saint Ambrose: Nemo tibi Christ potest Auferre, nisi te illi auferas, no man can separate christ from thee,
This is plainely to be obserued in Pharao, had he (being long before peacably setled in a rich and mighty Kingdome) made right vse of the blessings of GOD, had hee at the first,
This is plainly to be observed in Pharaoh, had he (being long before peaceably settled in a rich and mighty Kingdom) made right use of the blessings of GOD, had he At the First,
or often-times after, yeilded vnto the word of the Lord, he had neuer come to the state of Hardninge, nor left himselfe such a fearefull spectacle of Gods wrath for euer.
or oftentimes After, yielded unto the word of the Lord, he had never come to the state of Hardninge, nor left himself such a fearful spectacle of God's wrath for ever.
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But Pharao, feeling welth and reuenew coming in so fast and aboundantly, that he builded new Citties ( Pithom and Raamses ) to lay vp his treasures, his heart was so bent and set vpon couetousnesse (such multitudes of people moyling and labouringe in sundry workes for his profitte) that in no case hee could endure to heare of their departure.
But Pharaoh, feeling wealth and revenue coming in so fast and abundantly, that he built new Cities (Pithom and Raamses) to lay up his treasures, his heart was so bent and Set upon covetousness (such Multitudes of people moiling and labouring in sundry works for his profit) that in no case he could endure to hear of their departure.
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yet contrarie to his owne thoughts, and against his owne knowledge, when he saw the people of Israell were gone, he flies to strength of warre, he calles his Captaines, he musters his people, he gathers his Chariots, he pursues with all might and maine, till at last both he and his (ouer whelmed in the sea) receiued the fearefull and finall iudgement of wilfull disobedience.
yet contrary to his own thoughts, and against his own knowledge, when he saw the people of Israel were gone, he flies to strength of war, he calls his Captains, he musters his people, he gathers his Chariots, he pursues with all might and main, till At last both he and his (over whelmed in the sea) received the fearful and final judgement of wilful disobedience.
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But before this ouerthrow, all meanes possibly that could be, were vsed to winne Pharao. Blessing vpon blessing before receiued; punishment vpon punishment after inflicted;
But before this overthrow, all means possibly that could be, were used to win Pharaoh. Blessing upon blessing before received; punishment upon punishment After inflicted;
God againe, and againe, and still againe was entreated, and yet Pharao remained obstinate. Shall we then say that God Hardened Pharaohs heart? Be it farre from vs:
God again, and again, and still again was entreated, and yet Pharaoh remained obstinate. Shall we then say that God Hardened Pharaohs heart? Be it Far from us:
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and serue the Lord, the same word comes an hundred times tenne to our heartes, crying and beating vpon vs to haue vs let goe our contentions, our carnall and peruerse affections,
and serve the Lord, the same word comes an hundred times tenne to our hearts, crying and beating upon us to have us let go our contentions, our carnal and perverse affections,
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The third poynt is to show how men become Hardened; in opening whereof, wee are to vnderstand that there are three sortes of Hardening: Naturalis, Voluntaria, Hidicialis.
The third point is to show how men become Hardened; in opening whereof, we Are to understand that there Are three sorts of Hardening: Naturalis, Voluntary, Hidicialis.
The first is by Nature, the second by Habite and Custome, the third by the Iust iudgement of GOD. The first is the forgetfulnesse or dulnesse in a naturall man,
The First is by Nature, the second by Habit and Custom, the third by the Just judgement of GOD. The First is the forgetfulness or dulness in a natural man,
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In this sixth of Marke, our Sauiour Christ fed fiue thousand men with fiue loaues, and two fishes, a miracle sufficient to prooue vnto his Disciples, that he was the Sonne of GOD.
In this sixth of Mark, our Saviour christ fed fiue thousand men with fiue loaves, and two Fish, a miracle sufficient to prove unto his Disciples, that he was the Son of GOD.
This is Habitualis obduratio, an Hardening which growes, by continuance in sinne. He that is in this case, it standes him vpon to gather vp his spirits,
This is Habitualis obduratio, an Hardening which grows, by Continuance in sin. He that is in this case, it Stands him upon to gather up his spirits,
and strongly to resist sinne, to sequester himselfe ost-times vnto deuout and priuate Meditations, to ioy in hearing the word, with reuerence to receiue the blessed Sacramentes, especially to bee feruent in prayer,
and strongly to resist sin, to sequester himself ost-times unto devout and private Meditations, to joy in hearing the word, with Reverence to receive the blessed Sacraments, especially to be fervent in prayer,
Cumpeccatum fit paenapeccati, when sinne becomes a punishment to him that committeth it, as Saint Paule sayth NONLATINALPHABET a recompence of former errors;
Cumpeccatum fit paenapeccati, when sin becomes a punishment to him that Committeth it, as Saint Paul say a recompense of former errors;
Non ruimus primo impetu vt Deo reluctemur, no man is Hardened at the first. Nemo fit repente miser. Hebr. 3.13. Take heede least anie of you be Hardened through the deceitefulnesse of sinne.
Non ruimus primo impetu vt God reluctemur, no man is Hardened At the First. Nemo fit Repent miser. Hebrew 3.13. Take heed lest any of you be Hardened through the deceitefulnesse of sin.
Naturalis est ordo, vt ab imperfecto, ad perfectum quis moueatur, It is a naturall course euen in euill (sayeth the schooleman) by degrees to come vnto to perfection.
Naturalis est ordo, vt ab imperfecto, ad perfectum quis moveatur, It is a natural course even in evil (Saith the schoolman) by Degrees to come unto to perfection.
Iudas was first a cunning Dissembler; secondly, he became a secret Thiefe; thirdly, he grew to bee an impudent Lyar; fourthly, he proued a bold Traitor; lastly, a desperate Reprobate.
Iudas was First a cunning Dissembler; secondly, he became a secret Thief; Thirdly, he grew to be an impudent Liar; fourthly, he proved a bold Traitor; lastly, a desperate Reprobate.
The diseases of the bodie, they do not grow at one and the selfe-same time, they do first appeare but by riot and destemperature vsed long before so the soule infected with vncleane thoughtes,
The diseases of the body, they do not grow At one and the selfsame time, they do First appear but by riot and destemperature used long before so the soul infected with unclean thoughts,
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and in youth accustomed to euill actions, at length commeth to the vncurable disease of Hardening. Saint Augustine in the 8. of his Confess. doth open this point verie plainely.
and in youth accustomed to evil actions, At length comes to the uncurable disease of Hardening. Saint Augustine in the 8. of his Confess. does open this point very plainly.
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First, the diuell suggesteth euill thoughts, so he did vnto Eue, he wound her in by tainting her thought, by telling her, she should haue all knowledge, and be as GOD:
First, the Devil suggests evil thoughts, so he did unto Eue, he wound her in by tainting her Thought, by telling her, she should have all knowledge, and be as GOD:
yet after ouer taken by committing murder and adultery, assoone as he saw what he had done, he was mightely troubled, whersoeuer he became, his offence so stuck in his thought, that in the 51 Psal: 3. he cryeth out, my sinne is euer before me, it is continually in my sight.
yet After over taken by committing murder and adultery, As soon as he saw what he had done, he was mightily troubled, wheresoever he became, his offence so stuck in his Thought, that in the 51 Psalm: 3. he Cries out, my sin is ever before me, it is continually in my sighed.
The fourth stayer is insensibile, past feeling, for after that sinnne bee made light of, and that there bee no remorse nor griefe for sinne, then they grow past feeling:
The fourth stayer is insensibile, past feeling, for After that sin be made Light of, and that there be no remorse nor grief for sin, then they grow passed feeling:
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Thou hast smitten them, but they haue not sorrowed, for they haue made their faces harder then a stone, that is, they haue sinned so long, that now they are past feeling.
Thou hast smitten them, but they have not sorrowed, for they have made their faces harder then a stone, that is, they have sinned so long, that now they Are passed feeling.
The fift staire is Delectabile. When men take pleasure in sinne (as Solomon saith) They reioyce in doing euill and delight in wickednesse. Hereof Saint Augustine saith.
The fift stair is Delectabile. When men take pleasure in sin (as Solomon Says) They rejoice in doing evil and delight in wickedness. Hereof Saint Augustine Says.
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48.4. (as the Psalmist saith) when the tyrant doth boast that he can doe mischeif, when he sits in the seate of the scorner, when he doth not only by habyt desire to sinne,
48.4. (as the Psalmist Says) when the tyrant does boast that he can do mischief's, when he sits in the seat of the scorner, when he does not only by habyt desire to sin,
Peccatum porta mortis, defensio est limen inferni, Sinne is the high way to death, but the defence of sinne is the very next steppe into hell, at this point were the Iewes, who being reproued for idolatry, the Scripture saith, they saide desperatly, wee haue loued strange gods, and them will wee follow againe;
Peccatum porta mortis, Defense est limen inferni, Sin is the high Way to death, but the defence of sin is the very next step into hell, At this point were the Iewes, who being reproved for idolatry, the Scripture Says, they said desperately, we have loved strange God's, and them will we follow again;
Thus sinne, first it is importable, secondly Heauy, thirdly it becomes Light, fourthly past feeling, fiftly delightfull, sixtly desired, and lastly to be defended. heere is descensus auerni, these be the stayers that leade to the chambers of death,
Thus sin, First it is importable, secondly Heavy, Thirdly it becomes Light, fourthly passed feeling, Fifty delightful, sixthly desired, and lastly to be defended. Here is descensus auerni, these be the stayers that lead to the chambers of death,
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the weight of this burden made Dauid in the 18. verse following, to confesse his wickednesse, and to be sory for his sinne, it made him flie vnto God for ease:
the weight of this burden made David in the 18. verse following, to confess his wickedness, and to be sorry for his sin, it made him fly unto God for ease:
yet God may touch our heartes, Christ may looke backe vpon vs, as he did on S. Peter, who denyed him thrice, his word may so strike vs, that we may come to know our selues, to see in what case we are, to bewaile our infirmitie,
yet God may touch our hearts, christ may look back upon us, as he did on S. Peter, who denied him thrice, his word may so strike us, that we may come to know our selves, to see in what case we Are, to bewail our infirmity,
wo be vnto vs, 2. Amos. 6. For three transgressions, and for foure, I will not turne to Israell (saith the Lord), without the infinite and extraordinary mercie of God, we are the sonnes of wrath,
woe be unto us, 2. Amos. 6. For three transgressions, and for foure, I will not turn to Israel (Says the Lord), without the infinite and extraordinary mercy of God, we Are the Sons of wrath,
for then followeth this deadly wound of Hardening. It is a principle in Phisicke, grauissime is aegrotat, qui se non sentit aegrotare, if a man be sicke,
for then follows this deadly wound of Hardening. It is a principle in Physic, grauissime is aegrotat, qui se non Sentit aegrotare, if a man be sick,
Indeede the Scripture saith, At what time soeuer a sinner doth repent him of his sinne, from the bottome of his heart, God will put all his wickednesse out of his remembrance.
Indeed the Scripture Says, At what time soever a sinner does Repent him of his sin, from the bottom of his heart, God will put all his wickedness out of his remembrance.
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Repentance is the gift of God, and such as are Hardened (because in times past they haue despised the riches of his bountie & grace, his long suffering and mercie which did call them to repentance) when they would, they cannot repent.
Repentance is the gift of God, and such as Are Hardened (Because in times passed they have despised the riches of his bounty & grace, his long suffering and mercy which did call them to Repentance) when they would, they cannot Repent.
By Baptisme, he breaketh the heades of the Dragons in the waters, Et per Baptismū coeli •anua aperitur, By Baptism euē the doore of heauen is set open.
By Baptism, he breaks the Heads of the Dragons in the waters, Et per Baptismū coeli •anua aperitur, By Baptism even the door of heaven is Set open.
then to receiue that pure and Princely bloud, the least drop whereof being able to redeeme a thousand worlds, I may rest assured, it is a full and perfect satisfaction for all my sinnes:
then to receive that pure and Princely blood, the least drop whereof being able to Redeem a thousand world's, I may rest assured, it is a full and perfect satisfaction for all my Sins:
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Iudas, notwithstanding he was a Disciple of our Sauiour, and that blessed hand which after was nailed to the Crosse, did reach vnto him the bread of life,
Iudas, notwithstanding he was a Disciple of our Saviour, and that blessed hand which After was nailed to the Cross, did reach unto him the bred of life,
yet he was so Hardened with secret sinne, and a traiterous disposition, that assone as he receiued the sop, the diuel entereth into him, tooke full possession of him,
yet he was so Hardened with secret sin, and a traitorous disposition, that As soon as he received the sop, the Devil entereth into him, took full possession of him,
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Oh happie is he that sinneth least, next he that returneth soonest, but most dreadfull is the estate of him, who like Pharao is giuen ouer vnto Hardening. For he that is once come to this passe, that as Ieroboam, he hath sold himselfe to commit sinne, his mind reprobate, his conscience seared,
O happy is he that Sinneth least, next he that returns soonest, but most dreadful is the estate of him, who like Pharaoh is given over unto Hardening. For he that is once come to this pass, that as Jeroboam, he hath sold himself to commit sin, his mind Reprobate, his conscience seared,
then, though he weepe and lament with Esau; though he would restore that which he hath wrongfully gotten with Iudas; though he do gird himselfe in sackcloth,
then, though he weep and lament with Esau; though he would restore that which he hath wrongfully got with Iudas; though he do gird himself in Sackcloth,
though he do send forth shrill and fearefull cryes into the ayre, yet all this will not helpe (wo alas) there is no recouery, Ier. 13.23. Can the blacke-Moore change his skinn or the Leopard his spotts, then may they doe good, who haue accustomed them selues to do euil.
though he do send forth shrill and fearful cries into the air, yet all this will not help (woe alas) there is no recovery, Jeremiah 13.23. Can the blacke-Moore change his skin or the Leopard his spots, then may they do good, who have accustomed them selves to do evil.
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O' NONLATINALPHABET He that Hardeneth his heart can neuer be cured. Habituati in malo sunt impaeniturt. there thoughts can neuer be altered there stony hearts can not become flesh;
Of He that Hardeneth his heart can never be cured. Habitation in Malo sunt impaeniturt. there thoughts can never be altered there stony hearts can not become Flesh;
they haue denyed the power of saluation, they haue dispited the spirit of grace, and though they seeke the blessings with teares they can finde no place to repentance.
they have denied the power of salvation, they have despited the Spirit of grace, and though they seek the blessings with tears they can find no place to Repentance.
thirdly comes in NONLATINALPHABET when the soule (for want of heauenly dew) beginnes to whither and harde, fourthly NONLATINALPHABET past feeling, and lastly giuen ouer to committ all sinne with greedines.
Thirdly comes in when the soul (for want of heavenly due) begins to whither and harden, fourthly past feeling, and lastly given over to commit all sin with greediness.
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Sathan dare not attempt any vnto murther, treason, or any such greueous sinne; vnlesse he send an euill thought before, to try whether he shall be welcome.
Sathan Dare not attempt any unto murder, treason, or any such greueous sin; unless he send an evil Thought before, to try whither he shall be welcome.
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and his eyes, and became a mil-horse for the Philistins: so euill thoughts they allure and toule on so long, till the light of the vnderstanding being blynded, Sathan that foule Philistine sets them such a grist to grind,
and his eyes, and became a mil-horse for the philistines: so evil thoughts they allure and toule on so long, till the Light of the understanding being blinded, Sathan that foul Philistine sets them such a grist to grind,
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yet thewiseman saith in the 13. of Wisd. Euill thoughts separate from God: cogitationes malae dum ludunt illu•unt, euil thoughts while they dally, they do deceiue.
yet thewiseman Says in the 13. of Wisdom Evil thoughts separate from God: Cogitations Malae dum ludunt illu•unt, evil thoughts while they dally, they do deceive.
so, many suffer themselues to be caried away so long with vicious thoughts, and wicked imaginations, that on a sodaine, the powers of the minde be grieuously infected.
so, many suffer themselves to be carried away so long with vicious thoughts, and wicked Imaginations, that on a sudden, the Powers of the mind be grievously infected.
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nay, that which afterwardes discretion and yeares doth know and iudge in it selfe most hateful, NONLATINALPHABET by euill custome, he is enforced to put the same in practise whether he will or no.
nay, that which afterwards discretion and Years does know and judge in it self most hateful, by evil custom, he is Enforced to put the same in practice whither he will or no.
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euerie good man ought to labour and striue with himselfe to quench his desires, to checke his thoughts, to beat downe and keepe vnder his affections, that though he doe sinne sometime of infirmity,
every good man ought to labour and strive with himself to quench his Desires, to check his thoughts, to beatrice down and keep under his affections, that though he do sin sometime of infirmity,
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Paruus error in principio maximus est in fine, A small scape in the beginning many times proues a mischiefe in the end. Consuctudo peccandi tollit sensum peccati.
Parvus error in principio Maximus est in fine, A small escape in the beginning many times Proves a mischief in the end. Consuctudo Peccandi Tollit sensum peccati.
The custome of sinne takes away all feeling of sinne, as he that is stung with a viper, is so deadly benummed, that he feeles the sting of nothing else,
The custom of sin Takes away all feeling of sin, as he that is stung with a viper, is so deadly benumbed, that he feels the sting of nothing Else,
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so the force of sinne is to be cut off in euery seuerall action, least by gathering strength it ouerthrow vs. He that trusteth his own heart, is not wise.
so the force of sin is to be Cut off in every several actium, lest by gathering strength it overthrow us He that Trusteth his own heart, is not wise.
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In this case, it is good for a man to suspect his owne heart, to call his owne waies to remembrance, to take sometimes a suruey and a viewe of the manner of his life,
In this case, it is good for a man to suspect his own heart, to call his own ways to remembrance, to take sometime a survey and a view of the manner of his life,
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and daily actions, and if he finde in himselfe, that God hath suffered him so sarre to be tempted, that he is fallen into any soule offence, which he knoweth is directly both against God and his owne conscience,
and daily actions, and if he find in himself, that God hath suffered him so sarre to be tempted, that he is fallen into any soul offence, which he Knoweth is directly both against God and his own conscience,
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then presently to bestirre himselfe, neuer to suffer his eyes to sleepe, nor his eyelids to slumber, til he haue poured out his hart vnto God, made bitter lamentation, craued pardon with repentance,
then presently to Bestir himself, never to suffer his eyes to sleep, nor his eyelids to slumber, till he have poured out his heart unto God, made bitter lamentation, craved pardon with Repentance,
with vnfeigned repentance, with bleedinge teares, with vncessant outcryes vnto a gratious God, they may be rased out and wiped away, but with greater difficulty:
with unfeigned Repentance, with bleeding tears, with uncessant Outcries unto a gracious God, they may be rased out and wiped away, but with greater difficulty:
& therevpon God doth with-hold his grace, and so forsake them; and this forsaking is such a forlorne estate, that as Iob saith. 12.14. God shutteth a man vp, and he can neuer be loosed:
& thereupon God does withhold his grace, and so forsake them; and this forsaking is such a forlorn estate, that as Job Says. 12.14. God shutteth a man up, and he can never be loosed:
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how careful whē we heare the word of God, to do it with an humble spirit, with great reuerence, thereby to keepe a tender heart, a mind and cogitation that may easily be touched with remorse,
how careful when we hear the word of God, to do it with an humble Spirit, with great Reverence, thereby to keep a tender heart, a mind and cogitation that may Easily be touched with remorse,
how desirous and secretly ioyfull at this holy time to prepare our selues to the receiuing of the blessed Sacraments, to haue our hearts stripped of worldly vanities, to call home our affections, to appease our thoughts,
how desirous and secretly joyful At this holy time to prepare our selves to the receiving of the blessed Sacraments, to have our hearts stripped of worldly vanities, to call home our affections, to appease our thoughts,
when he saide to the destroying Angell, not these sheepe, but it is I that haue offended? what melting & kinde affection did he show towards Ionathan, and those whome he loued? what a mournefull and repentant heart,
when he said to the destroying Angel, not these sheep, but it is I that have offended? what melting & kind affection did he show towards Ionathan, and those whom he loved? what a mournful and repentant heart,
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whē he knew that he had offended, how full of diuine meditatiōs to better his thoughts? how frequent in praier flowing from him as a continual stream? how ioyful in Gods seruice, dancing before the Arke? how reuerend in Gods house, kneeling and bowing in the temple before all the people? what a thankfull heart in offering to build a glorious temple to the Lord? what an humble minde, saying, what am I, and what was my fathers house, that thou hast brought vs hitherto? what a chary & tender care of Gods glory whersoeuer he became? how abundant in prayses and thanksgiuing, calling euery member of himselfe,
when he knew that he had offended, how full of divine meditations to better his thoughts? how frequent in prayer flowing from him as a continual stream? how joyful in God's service, dancing before the Ark? how reverend in God's house, kneeling and bowing in the temple before all the people? what a thankful heart in offering to built a glorious temple to the Lord? what an humble mind, saying, what am I, and what was my Father's house, that thou hast brought us hitherto? what a chary & tender care of God's glory wheresoever he became? how abundant in praises and thanksgiving, calling every member of himself,
and sounding the euerlasting prayses of his God? but why did Dauid thus? to what end was al this? that he might be sure still to hould fast by God, to be entirely knitt vnto him, by all meanes possible to retaine his loue;
and sounding the everlasting praises of his God? but why did David thus? to what end was all this? that he might be sure still to hold fast by God, to be entirely knit unto him, by all means possible to retain his love;
if Deuid should haue showen any vnthankfullnes, any contempt, or the least neglect of his loue a mighty and ielous God, he also, vpon iust cause might haue withdrawne his loue,
if David should have shown any vnthankfullnes, any contempt, or the least neglect of his love a mighty and jealous God, he also, upon just cause might have withdrawn his love,
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and in the name of the liuing God I challenge euery Christian which hopes for any ioy in the life to come, take heede of actuall and presumptuous sinnes, in no case let them haue dominion cuer you, doe not wound your soules (as Pharao did) with willfull offences against your owne knowledge, try and examine all your thoughts,
and in the name of the living God I challenge every Christian which hope's for any joy in the life to come, take heed of actual and presumptuous Sins, in no case let them have dominion cuer you, do not wound your Souls (as Pharaoh did) with wilful offences against your own knowledge, try and examine all your thoughts,
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how and wherein they stand affected, and aboue all, greiue not the blessed motions of that comfortable spirit, which keepes the very Life and Beeing of the soule.
how and wherein they stand affected, and above all, grieve not the blessed motions of that comfortable Spirit, which keeps the very Life and Being of the soul.
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To conclude, let all slaunderous mouthes be stopped, and all the factious scismatiques in the land ashamed, in beholding your Christian and princely example:
To conclude, let all slanderous mouths be stopped, and all the factious Schismatiques in the land ashamed, in beholding your Christian and princely Exampl:
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and to your seede all his good promises, and vnto euery one of vs heere grant pardon for offences past, giue vs comfort and strength in temptations to come,
and to your seed all his good promises, and unto every one of us Here grant pardon for offences past, give us Comfort and strength in temptations to come,
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