A comfortable meditation of humane frailtie, and divine mercie in two sermons upon Psalme 146.4. and Psalme. 51.17. The one chiefly occasioned by the death of Katharine, youngest daughter of Mr. Thomas Harlakenden of Earles-Cone in Essex.
And this may be NONLATINALPHABET, a circular doctrine or instruction, that after this manner wee looke up to God in all our designes, not as first disposer or mover onely,
And this may be, a circular Doctrine or instruction, that After this manner we look up to God in all our designs, not as First disposer or mover only,
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Againe, the matter of these five last Psalmes, the whole of them is but Hallelujah; praise ye the Lord, runneth like the bloud in the veines, quite thorow them.
Again, the matter of these five last Psalms, the Whole of them is but Hallelujah; praise you the Lord, Runneth like the blood in the Veins, quite thorough them.
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according to our modell here, wee should bee enwoven and wrought quite thorow; our maine bent should be a Hallelujah to praise the Lord with all our might,
according to our model Here, we should be enwoven and wrought quite thorough; our main bent should be a Hallelujah to praise the Lord with all our might,
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as David was grieved for the breach in Vzzah, and therefore called it Perez-Vzzah, 1 Chron. 13. Now the Psalme in hand is first Eucharisticall, a vow of perpetuall praise to the Lord, in the two first verses. Secondly, Paraineticall;
as David was grieved for the breach in Uzzah, and Therefore called it Perez-Vzzah, 1 Chronicles 13. Now the Psalm in hand is First Eucharistical, a Voelli of perpetual praise to the Lord, in the two First Verses. Secondly, Paraineticall;
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and this is Clarigatio, as the Roman heralds use to speake, an Hallelujah, a denouncing warre against hell and sinne, with a shrill and piercing sound.
and this is Clarigatio, as the Roman heralds use to speak, an Hallelujah, a denouncing war against hell and sin, with a shrill and piercing found.
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for as he is the sonne of man, the branch of David; so he is germen Iehovae, the seed of Iehovah, Esa. 4.2. The Lord our righteousnesse, Ierem. 23.5. Ex homine, non per hominem, borne of a woman, but by the Holy Ghost, and the fullnesse of the Godhead dwelleth in him personally, that the helpe of Christ, is the helpe of God. But meere sons of men;
for as he is the son of man, the branch of David; so he is germen Iehovae, the seed of Jehovah, Isaiah 4.2. The Lord our righteousness, Jeremiah 23.5. Ex homine, non per hominem, born of a woman, but by the Holy Ghost, and the fullness of the Godhead dwells in him personally, that the help of christ, is the help of God. But mere Sons of men;
The grace of a Prince is a shade under which all flesh is glad to feed, Dan. 4. and Seneca wondereth how Polybius could weepe, Propitio Caesare, being in grace with Caesar: yet put not your trust in Princes, not in the ingenious (as the word signifieth) or magnificent? No:
The grace of a Prince is a shade under which all Flesh is glad to feed, Dan. 4. and Senecca wondereth how Polybius could weep, Propitio Caesar, being in grace with Caesar: yet put not your trust in Princes, not in the ingenious (as the word signifies) or magnificent? No:
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The word spirit is sometime taken substantially for the soule, Lord Iesus receive my spirit, Acts 7. And the spirit returneth to God that gave it, Eccles. 12. So Saint Ierome and others take this place, his soule goeth forth according to that,
The word Spirit is sometime taken substantially for the soul, Lord Iesus receive my Spirit, Acts 7. And the Spirit returns to God that gave it, Eccles. 12. So Saint Jerome and Others take this place, his soul Goes forth according to that,
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Now heare yee this, all ye People, ponder it high and low, your Castle is built upon a verie aire, the subsistence is in flatu narium, in a blast, that is out in the twinckling of an eye;
Now hear ye this, all the People, ponder it high and low, your Castle is built upon a very air, the subsistence is in flatu narium, in a blast, that is out in the twinkling of an eye;
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Man is a vanishing shadow, Psal. 144. NONLATINALPHABET, A shadow of smoake, or NONLATINALPHABET, the dreame of a shadow rather (as the Poet speaketh.) And blessed therefore are the poore in spirit, this advantage have all afflicted ones, that they have checks enough to call them home, to make them see they be but men:
Man is a vanishing shadow, Psalm 144., A shadow of smoke, or, the dream of a shadow rather (as the Poet speaks.) And blessed Therefore Are the poor in Spirit, this advantage have all afflicted ones, that they have Checks enough to call them home, to make them see they be but men:
when it is spread over us, man in honour understandeth not, Psal. 49. To great ones therefore be it spoken, the Psalme intendeth it to verie Princes, His br• … th goeth forth.
when it is spread over us, man in honour understands not, Psalm 49. To great ones Therefore be it spoken, the Psalm intends it to very Princes, His br• … th Goes forth.
But as Iulius Caesar, the same morning hee went out to sue for the Priesthood, saluting his mother said, Domum nisi Pontificem se non reversurum, That he would never come home but high Priest:
But as Julius Caesar, the same morning he went out to sue for the Priesthood, saluting his mother said, Domum nisi Pontifex se non reversurum, That he would never come home but high Priest:
Now therefore, that we may all grow to more sinceritie, let us, I pray you, accustome our eares and eyes to man dying, it would certainly loosen us much from this world, to see,
Now Therefore, that we may all grow to more sincerity, let us, I pray you, accustom our ears and eyes to man dying, it would Certainly loosen us much from this world, to see,
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See we now the continuednesse, Exit, it goeth; as if it were now presently in its passe to shew this, that Homo vivens contin• … è moritur, That by the verie act of living wee are dying, that life is a continued death, our candle lightens, consumes and dies:
See we now the continuedness, Exit, it Goes; as if it were now presently in its pass to show this, that Homo Living contin• … è moritur, That by the very act of living we Are dying, that life is a continued death, our candle lightens, consumes and die:
as in the passing of an houre-glasse, everie minute some sand falleth, and the glasse once turned, no creature can intreat the sands to stay, till they are drawen out:
as in the passing of an Hourglass, every minute Some sand falls, and the glass once turned, no creature can entreat the sands to stay, till they Are drawn out:
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For once imbarqued, we are going to the Port. The going out of the Cradle is the entring into the grave, to have a beginning and to be borne, is to breed or be in travell,
For once embarked, we Are going to the Port. The going out of the Cradle is the entering into the grave, to have a beginning and to be born, is to breed or be in travel,
Quid ergo novi, si mortalis natus moriatur? Let it not bee strange to us, that we should die, being borne dying or mortall. His spirit goeth forth: Exit.
Quid ergo novi, si Mortalis Born moriatur? Let it not be strange to us, that we should die, being born dying or Mortal. His Spirit Goes forth: Exit.
and wee are gentle among you, saith the Apostle, even as a Nurse cherisheth her children, affectionately desirous of you, 1 Thess. 3. even so with piteous heart• looke wee upon our charge,
and we Are gentle among you, Says the Apostle, even as a Nurse Cherishes her children, affectionately desirous of you, 1 Thess 3. even so with piteous heart• look we upon our charge,
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so seeing wee deale with such, whose living is a continued dying, let us seeke that our divinitie may be as profitable as may be to save: Salus populi suprema lex esto.
so seeing we deal with such, whose living is a continued dying, let us seek that our divinity may be as profitable as may be to save: Salus People Supreme lex esto.
Our spirit is free in the Act, it is not haled, not snatched out, as it were, it goeth forth. A soule in life sealed to eternitie by the first fruits of the spirit hath its good issue, its free passing, its hopes even in death:
Our Spirit is free in the Act, it is not haled, not snatched out, as it were, it Goes forth. A soul in life sealed to eternity by the First fruits of the Spirit hath its good issue, its free passing, its hope's even in death:
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and begin to helpe where man leaveth, not suffering his to be tempted above that they are able, 1 Cor. 10. The holy Spirit, whose name is the Comforter, will not omit and leave off his owne act or office in the great needs of death.
and begin to help where man Leaveth, not suffering his to be tempted above that they Are able, 1 Cor. 10. The holy Spirit, whose name is the Comforter, will not omit and leave off his own act or office in the great needs of death.
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Hence good Hilarion having served the Lord Christ seventie yeares, checkes his soule that it was so loth at the last to part, to goe forth, saying, Egredere, ô anima mea, egredere;
Hence good Hilarion having served the Lord christ seventie Years, Checks his soul that it was so loath At the last to part, to go forth, saying, go forth, o anima mea, Go forth;
But is the act at our will and libertie? not simply, we may not projicore animam, thrust or cast forth our breath or spirit, Spiritus Exit, it goeth forth, strive wee must to cast the world out of us, we may not cast our selves out of the world.
But is the act At our will and liberty? not simply, we may not projicore animam, thrust or cast forth our breath or Spirit, Spiritus Exit, it Goes forth, strive we must to cast the world out of us, we may not cast our selves out of the world.
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Secondly, the spirit goeth free or inviolate in essence, death is not the end, but the out-going of the soule, a transmigration or journey from one place to another.
Secondly, the Spirit Goes free or inviolate in essence, death is not the end, but the outgoing of the soul, a transmigration or journey from one place to Another.
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The separate and very abstract acts of the spirit, even while it is in the body, the wondrous visions of the Lord to his Prophets, usually when their bodies were bound up in sleepe;
The separate and very abstract acts of the Spirit, even while it is in the body, the wondrous visions of the Lord to his prophets, usually when their bodies were bound up in sleep;
the admirable inventions and arts of men manifest the soules-selfe-consisting. Not Socrates, and Cato, and the civilized heathen onely, but the very savage beleeve this,
the admirable Inventions and arts of men manifest the soules-selfe-consisting. Not Socrates, and Cato, and the civilized heathen only, but the very savage believe this,
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Above all Jesus Christ giveth us an expresse watch-word, Nothing is able to kill the soule, Mat. 10. And Martin Luther going to give up his account before the Emperour, received this Eccho from the people, feare not them that cannot kill the soule.
Above all jesus christ gives us an express watchword, Nothing is able to kill the soul, Mathew 10. And Martin Luther going to give up his account before the Emperor, received this Echo from the people, Fear not them that cannot kill the soul.
so Saint Iohn the divine, to be better enabled to his banishment, he had a vision of this by speciall privilege, a sight of the immortall safe subsistence of the soule after death, under the altar the custody of Christ Jesus, Rev. 6.9 And thence is Saint Pauls, Ne contristemini, sorrow not as hopelesse men, 1 Thess. 4. Yea, bee we nured to a certaine faith,
so Saint John the divine, to be better enabled to his banishment, he had a vision of this by special privilege, a sighed of the immortal safe subsistence of the soul After death, under the altar the custody of christ jesus, Rev. 6.9 And thence is Saint Paul's, Ne contristemini, sorrow not as hopeless men, 1 Thess 4. Yea, bee we nured to a certain faith,
Alas how small a losse, seeing no death can divide us from Christ, Rom. 8.38. and spiritus exit, seeing the spirit doth but migrare, it goeth untouched in essence, and inviolate.
Alas how small a loss, seeing no death can divide us from christ, Rom. 8.38. and spiritus exit, seeing the Spirit does but migrare, it Goes untouched in essence, and inviolate.
The maine issue of this first point is, that seeing our breath, our spirit goeth forth, that wee make sure provision therefore of some harbour or sanctuary, that we get us into the Arke before the fl•ud, that we gather our Manna,
The main issue of this First point is, that seeing our breath, our Spirit Goes forth, that we make sure provision Therefore of Some harbour or sanctuary, that we get us into the Ark before the fl•ud, that we gather our Manna,
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and what an exceeding strength will it be to us when we are weake in minde and body, that our spirit is to passe safely and comfortably, that we have a refuge, a terminus ad quem for our spirit;
and what an exceeding strength will it be to us when we Are weak in mind and body, that our Spirit is to pass safely and comfortably, that we have a refuge, a terminus ad Whom for our Spirit;
The wounds of Christ, are the clefts of the rocke, therein let us cove&r hide us over soule and body, let us make sure of a rightfull hold in that rocke of our salvation, through faith and repentance,
The wounds of christ, Are the clefts of the rock, therein let us cove&r hide us over soul and body, let us make sure of a rightful hold in that rock of our salvation, through faith and Repentance,
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and perills of contagion, none of which were incident to his pure estate; so man returnes to his earth without contradiction, hee hath no helpe for it.
and perils of contagion, none of which were incident to his pure estate; so man returns to his earth without contradiction, he hath no help for it.
but the matter whereof wee consist, our ingredient, and co-essentiall with us, that I may say with the Prophet Ieremy, O earth, earth, earth, heare the word of the Lord.
but the matter whereof we consist, our ingredient, and coessential with us, that I may say with the Prophet Ieremy, Oh earth, earth, earth, hear the word of the Lord.
Trim wee never so nicely, we are earth, Lutea progenies, an off-spring of earth, yea, pulvinaria, as the Romans stiled their Temples, vessels or beds made up or stuft with dust,
Trim we never so nicely, we Are earth, Lutea progenies, an offspring of earth, yea, pulvinaria, as the Roman styled their Temples, vessels or Beds made up or stuffed with dust,
and over-care for what • … cernes the bodie, and over-decke the daughter of ro• … ennesse? know we not that our very make is such, that earth, that the chambers of death stand like the houses of the Roman Tribunes, wide open for us night and day,
and overcare for what • … cernes the body, and over-decke the daughter of ro• … ennesse? know we not that our very make is such, that earth, that the chambers of death stand like the houses of the Roman Tribunes, wide open for us night and day,
The men of Anathoh said to the Prophet Ieremie, Prophesie not in the name of the Lord, that thou dye not, Ier. 11. But to you, my fellow-labourers, I say, prophesie in the feare of God;
The men of Anathoh said to the Prophet Ieremie, Prophesy not in the name of the Lord, that thou die not, Jeremiah 11. But to you, my Fellow-labourers, I say, prophesy in the Fear of God;
and have truly sought to turne men to God, though it turne us into the earth, stantem & praedicantem mori? But beside counsell, the Lord hath comfort for this point in the issue,
and have truly sought to turn men to God, though it turn us into the earth, stantem & praedicantem Mori? But beside counsel, the Lord hath Comfort for this point in the issue,
our earth is Christs body, know ye not that your bodies are the members of Christ, 1 Cor. 6. Dead and withered as we be, wee are still united to Christ, it is not death that can separate us from him, for I am perswaded, that neither death nor life, &c. Rom. 8. and by vertue of this mysticall conjunction with Christ,
our earth is Christ body, know you not that your bodies Are the members of christ, 1 Cor. 6. Dead and withered as we be, we Are still united to christ, it is not death that can separate us from him, for I am persuaded, that neither death nor life, etc. Rom. 8. and by virtue of this mystical conjunction with christ,
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even according to our whole man, doubt we nothing, but our first resurrection by the same spirit, is an earnest and certaine pledge of a better resurrection;
even according to our Whole man, doubt we nothing, but our First resurrection by the same Spirit, is an earnest and certain pledge of a better resurrection;
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In illo die peribunt omnes cogitationes eorum, In that verie day his thoughts perish: The night commeth that no man can worke, Iohn 9.4. The dead are out of office;
In illo die peribunt omnes Cogitations Their, In that very day his thoughts perish: The night comes that no man can work, John 9.4. The dead Are out of office;
so it is of our nature, to leave our humane purposes crackt and broken in the verie midst, my dayes are past, my enterprises are broken off, Iob 8. In that verie day our life is defined to bee a vapour that appeares a little time,
so it is of our nature, to leave our humane Purposes cracked and broken in the very midst, my days Are past, my enterprises Are broken off, Job 8. In that very day our life is defined to be a vapour that appears a little time,
and then vanisheth, Iam. 4. My dayes are a span long, saith David, Fecisti dies meos palmarios, Psal. 39. and wee are but as yesterday, Iob 8. So though we make a bustle for a life time in this world, that is all our projects go not on into another world,
and then Vanishes, Iam. 4. My days Are a span long, Says David, Fecisti dies meos palmarios, Psalm 39. and we Are but as yesterday, Job 8. So though we make a bustle for a life time in this world, that is all our projects go not on into Another world,
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and life is such a minute, such a drop of the bucket, Gutta è situla, as the Prophet speaketh, that our terrene thoughts perish all in that ve-day that they were hatched, as it were.
and life is such a minute, such a drop of the bucket, Gutta è situla, as the Prophet speaks, that our terrene thoughts perish all in that ve-day that they were hatched, as it were.
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Xerxes had such thoughts against Greece, that he undertaketh an expedition so huge and great, that seas and mountaines are even spurned out of his way.
Xerxes had such thoughts against Greece, that he undertaketh an expedition so huge and great, that Seas and Mountains Are even spurned out of his Way.
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and it is well shadowed at the Coronation of the Popes, when hee that is new called passeth on, the Master of the Ceremonies holds up an handfull of flax at the end of a dry reed,
and it is well shadowed At the Coronation of the Popes, when he that is new called passes on, the Master of the Ceremonies holds up an handful of flax At the end of a dry reed,
as the Lord represents it in the twelfth of the Revelation. Everie Christian man like young Hannibal, tactis sacris, hee voweth no lesse in baptisme, se cum primum posset hostem fore, even to hate the world in comparison,
as the Lord represents it in the twelfth of the Revelation. Every Christian man like young Hannibal, tactis sacris, he Voweth no less in Baptism, se cum primum posset hostem before, even to hate the world in comparison,
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and, Let not the wise glorie in his wisdome, saith the Lord, Esay 9. and, God knoweth the thoughts of the wise are but vaine, 1 Cor. 3. uneffectuall to salvation:
and, Let not the wise glory in his Wisdom, Says the Lord, Isaiah 9. and, God Knoweth the thoughts of the wise Are but vain, 1 Cor. 3. uneffectual to salvation:
should any creature swell or presume on this good? The depths of the Schooles or State, what are they? An anchor pitched in the aire, a wall of breath about us, which if the Lord but push at us, are gone verso pollice, with a wet finger (as they say) and when the darts of temptation,
should any creature swell or presume on this good? The depths of the Schools or State, what Are they? an anchor pitched in the air, a wall of breath about us, which if the Lord but push At us, Are gone verso pollice, with a wet finger (as they say) and when the darts of temptation,
at other times we may talke, and say our wits have made us, at the evill houre nothing but God can ease us, no skill can cure us but of God his mercie in Christ Jesus:
At other times we may talk, and say our wits have made us, At the evil hour nothing but God can ease us, no skill can cure us but of God his mercy in christ jesus:
and set in together, and worke their spleene out against the Church of Christ, and even plow it up before them, fierce and cruell be their thoughts, but they are fraile:
and Set in together, and work their spleen out against the Church of christ, and even blow it up before them, fierce and cruel be their thoughts, but they Are frail:
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Iulians thoughts against the Church, were nubiculae citò transiturae, clouds soone over, as Athanasius prophesied, They gave up the ghost in one day as it were.
Julians thoughts against the Church, were nubiculae citò transiturae, Clouds soon over, as Athanasius prophesied, They gave up the ghost in one day as it were.
and they shall walke, as wee hope at this day, in Baal-perizin, in the valley of division, 1 Chron. 14. Counsels against God shall not stand, not laste, not a day in comparison, In that very day his thoughts perish.
and they shall walk, as we hope At this day, in Baal-perizin, in the valley of division, 1 Chronicles 14. Counsels against God shall not stand, not laste, not a day in comparison, In that very day his thoughts perish.
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Blessed are they that die in the Lord, they rest from their labours, and their workes follow them, Rev. 14. The thoughts of Gods worship, good workes have their abiding fruit for ever,
Blessed Are they that die in the Lord, they rest from their labours, and their works follow them, Rev. 14. The thoughts of God's worship, good works have their abiding fruit for ever,
but the bent of our hearts if it be on by matters, we may say, what is this we doe? what fruit will this afford us in or after death, In that very day our thoughts are cut off and perish.
but the bent of our hearts if it be on by matters, we may say, what is this we do? what fruit will this afford us in or After death, In that very day our thoughts Are Cut off and perish.
when the light of Christ is far from us, then according to the mold of our owne blinde thoughts, our shadow lengthens, for life is our shadow, Iob 14. but then we thinke of death as farre removed, In hoc enim fallimur quod mortem prospicimus, saith Seneca. Now let our eyes be truly inlightened,
when the Light of christ is Far from us, then according to the mould of our own blind thoughts, our shadow lengthens, for life is our shadow, Job 14. but then we think of death as Far removed, In hoc enim fallimur quod mortem prospicimus, Says Senecca. Now let our eyes be truly enlightened,
and all those thoughts perish, and we perceive life sliding swifter away than a Weavers shuttle, Iob 7. and so the Lord is said to shorten our dayes, Psal. 89. not that he cuts off,
and all those thoughts perish, and we perceive life sliding swifter away than a Weavers shuttle, Job 7. and so the Lord is said to shorten our days, Psalm 89. not that he cuts off,
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and then we shall both stand and fall to our owne Lord and Master, and let us seeke presently to bee reconciled to God, through the pretious purgation of our soules, which is through faith in Christ his bloud,
and then we shall both stand and fallen to our own Lord and Master, and let us seek presently to be reconciled to God, through the precious purgation of our Souls, which is through faith in christ his blood,
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and then wee shall never be confounded, our thoughts shall not perish, or bee made void, Praeveniendus ergo dies est, qui praevenire consuevit, saith S. Austen: wee must trim our lamps betime with the oyle of faith,
and then we shall never be confounded, our thoughts shall not perish, or be made void, Praeveniendus ergo dies est, qui praevenire consuevit, Says S. Austen: we must trim our lamps betime with the oil of faith,
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And to you especially (my Brethren in the Ministerie) let me speake in the words of S. Paul; As we have opportunitie let us die good, Gal. 6.10. let us be doing good while wee may:
And to you especially (my Brothers in the Ministry) let me speak in the words of S. Paul; As we have opportunity let us die good, Gal. 6.10. let us be doing good while we may:
and thinke then afterward, NONLATINALPHABET, to serve the Lord in his Vineyard, perhaps at even, but when our carnall thoughts have reached up to their ends:
and think then afterwards,, to serve the Lord in his Vineyard, perhaps At even, but when our carnal thoughts have reached up to their ends:
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alas, while wee so thinke, while our thoughts are in our hearts, our thoughts may perish, the hand of Justice may write bitter things against us in that verie moment;
alas, while we so think, while our thoughts Are in our hearts, our thoughts may perish, the hand of justice may write bitter things against us in that very moment;
just so, many of us doe thinke with Nicodemus, we can plead for God in sober silence, husbanding both our professing and preaching of Christ Jesus for feare of the Jewes,
just so, many of us do think with Nicodemus, we can plead for God in Sobrium silence, husbanding both our professing and preaching of christ jesus for Fear of the Jews,
a wretched mishap especially in a most spirituall and heavenly calling, a Prophet, a Seer of the Lord to perish before hee hath done any good, a worthlesse case, and most to be feared.
a wretched mishap especially in a most spiritual and heavenly calling, a Prophet, a Seer of the Lord to perish before he hath done any good, a worthless case, and most to be feared.
To conclude, heare we the words of our Savior to his Apostles, What I say unto all, I say unto you, Watch, Mat. 26. and heare what Salomon saith, Whatsoever thy hand findeth to doe, doe it,
To conclude, hear we the words of our Saviour to his Apostles, What I say unto all, I say unto you, Watch, Mathew 26. and hear what Solomon Says, Whatsoever thy hand finds to do, do it,
but the honest contrite soule, the poore in spirit, that comes trembling with his paire of turtle doves, repentance and faith, to this man will I looke saith the Lord, Es. 66. The poore service we doe him,
but the honest contrite soul, the poor in Spirit, that comes trembling with his pair of turtle Dove, Repentance and faith, to this man will I look Says the Lord, Es. 66. The poor service we do him,
thou desirest not sacrifice, thou delightest not in burnt offerings: Secondly, hee positively concludes what indeed that is, which indeed God wills, and likes;
thou Desirest not sacrifice, thou delightest not in burned offerings: Secondly, he positively concludes what indeed that is, which indeed God wills, and likes;
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but because these outward forms or performances did never satisfie not please the Lord without the sacrifice and service of the heart, a lip-devotion, a deed done,
but Because these outward forms or performances did never satisfy not please the Lord without the sacrifice and service of the heart, a Lip-devotion, a deed done,
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and much humbled, but very rich, therefore according to the grace of Gods acceptation. Now two things were of great regard in the legall sacrifices or oblations, the subject, and the manner; a lambe, or a dove:
and much humbled, but very rich, Therefore according to the grace of God's acceptation. Now two things were of great regard in the Legal Sacrifices or Oblations, the Subject, and the manner; a lamb, or a dove:
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and if you offer the blinde, saith he, for sacrifice, is it not evill? and if you offer the lame and sicke, is it not evill? carry these to your Prince,
and if you offer the blind, Says he, for sacrifice, is it not evil? and if you offer the lame and sick, is it not evil? carry these to your Prince,
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and receptacle not of the round world, but of the blessed Trinity, yea, and some gather this same doctrine from the letters of the word Cor. But the heart, it meaneth more spiritually,
and receptacle not of the round world, but of the blessed Trinity, yea, and Some gather this same Doctrine from the letters of the word Cor. But the heart, it means more spiritually,
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NONLATINALPHABET, Acts 15. God which searcheth the heart, that is, the thoughts, the conscience, the affections, the whole depth of the soule, a thing, which neither the sight of man can reach,
, Acts 15. God which Searches the heart, that is, the thoughts, the conscience, the affections, the Whole depth of the soul, a thing, which neither the sighed of man can reach,
the manner or information, the due trimming to the Lords Altar, followes in these words, [ Broken and con•rite ] and to take them and apply them to the subject in order.
the manner or information, the endue trimming to the lords Altar, follows in these words, [ Broken and con•rite ] and to take them and apply them to the Subject in order.
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First, the understanding, yea, Nathan uses this method with David, by the parable of the Ewe lambe, 2 Sam. 12. First of all he convinces the judgement, breaketh that, maketh David plyable to understand himselfe,
First, the understanding, yea, Nathan uses this method with David, by the parable of the Ewe lamb, 2 Sam. 12. First of all he convinces the judgement, breaks that, makes David pliable to understand himself,
upon his confession he confesses he did very foolishly, or without any true understanding. S. Paul so understood, as if he did well to persecute the saith of Christ,
upon his Confessi he Confesses he did very foolishly, or without any true understanding. S. Paul so understood, as if he did well to persecute the Says of christ,
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how uncapable, yea, averse it is since the fall from the right scanning of truth, that the very Philosophers, the best or wisest heathen, NONLATINALPHABET,
how uncapable, yea, averse it is since the fallen from the right scanning of truth, that the very Philosophers, the best or Wisest heathen,,
as the Apostle speaketh, They became vaine in their imaginations of God, Rom. 1. and indeed the naturall man judgeth of divine truths but according to his owne senses, receives no more in religion than he can shew reason for, not reason of the word or divine authority,
as the Apostle speaks, They became vain in their Imaginations of God, Rom. 1. and indeed the natural man Judgeth of divine truths but according to his own Senses, receives no more in Religion than he can show reason for, not reason of the word or divine Authority,
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and the undoubted knowledge or perswasion of Gods gospell, is not to be had in the worldly wise, who doe not, who will not so farre renounce their conceited knowledge,
and the undoubted knowledge or persuasion of God's gospel, is not to be had in the worldly wise, who do not, who will not so Far renounce their conceited knowledge,
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Now in the works of repentance or contrition, when the Lord puts a holy light into the heart, this eye of the soule, he makes it simple and submisse, The Law of the Lord is pure, making wise the simple, Psal. 19. So that reason it comes to conclude with Iewell, the peerelesse Bishop, Gratias ago Deo, quod ignorantiam meam non ignoro, God I thanke thee, that I am not ignorant of my ignorance.
Now in the works of Repentance or contrition, when the Lord puts a holy Light into the heart, this eye of the soul, he makes it simple and submiss, The Law of the Lord is pure, making wise the simple, Psalm 19. So that reason it comes to conclude with Jewel, the peerless Bishop, Gratias ago God, quod ignorantiam meam non Ignore, God I thank thee, that I am not ignorant of my ignorance.
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as Edom said of Israel, Downe with them, downe with them, even to the ground. Contrition, it breaketh the understanding, maketh it teachable, and glad of Gods wayes;
as Edom said of Israel, Down with them, down with them, even to the ground. Contrition, it breaks the understanding, makes it teachable, and glad of God's ways;
so the broken soule with earnest expectation, erecto capite, waiteth for the manifestation of Christ and his grace; Omne humidum facilè alieno termino.
so the broken soul with earnest expectation, erecto capite, waits for the manifestation of christ and his grace; Omne humidum facilè alieno termino.
Contrariwise, as Abraham went to offer his onely sonne upon the mount of Moriah, and never once advised with naturall reason, he left his servants at the foot of the hill,
Contrariwise, as Abraham went to offer his only son upon the mount of Moriah, and never once advised with natural reason, he left his Servants At the foot of the hill,
Say unto his soule, that man was by the breath of the Lord, and the world was by his word at the beginning, he stands not with Galen, to censure Moses for want of demonstration:
Say unto his soul, that man was by the breath of the Lord, and the world was by his word At the beginning, he Stands not with Galen, to censure Moses for want of demonstration:
he learnes not to dispute where the Cherubins are said to vaile, but saith with the Centurion, Domine dic verbum, & sanabitur servus tuus, the contrite understanding taketh the Lord at his word,
he learns not to dispute where the Cherubim Are said to veil, but Says with the Centurion, Domine Die verbum, & sanabitur servus Thy, the contrite understanding Takes the Lord At his word,
Agrippina the mother of Nero said, o ccidar modo imperet; but the faith of the contrite minde saith, imperabo modò occidat, I will trust the Lord, though he kill me:
Agrippina the mother of Nero said, oh ccidar modo imperet; but the faith of the contrite mind Says, imperabo modò Occidat, I will trust the Lord, though he kill me:
and sayes with Themistocles, periissem nisi periissem, I had utterly perished, if with the prodigall, by remorse and contrition, I had not beene rein'd in to see my foule mistakings,
and Says with Themistocles, periissem nisi periissem, I had utterly perished, if with the prodigal, by remorse and contrition, I had not been reined in to see my foul mistakings,
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and timorously, and feareth to frame out articles of faith, from the mould of his reason, much lesse to frame out oppositions against manifest truths of Scripture,
and timorously, and fears to frame out Articles of faith, from the mould of his reason, much less to frame out oppositions against manifest truths of Scripture,
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and this is to be transformed by the renewing of the minde, as the Apostle speaketh, this is contrition, in spiritu mentis, in the spirit of our minde, in the understanding.
and this is to be transformed by the renewing of the mind, as the Apostle speaks, this is contrition, in spiritu mentis, in the Spirit of our mind, in the understanding.
and this NONLATINALPHABET, especially this scarlet, or double-dyed sinne, of which the Prophet Nathan rebukt him, the conscience of this heinous sinne melts him away like water,
and this, especially this scarlet, or double-died sin, of which the Prophet Nathan rebuked him, the conscience of this heinous sin melts him away like water,
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for the soule, it hath not now an actuall or exercised sense and light, NONLATINALPHABET, as the Apostle speaketh, to discerne the proportions of good and evill;
for the soul, it hath not now an actual or exercised sense and Light,, as the Apostle speaks, to discern the proportions of good and evil;
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and sinning so againe, slight impressions of evill become radicate, and habituall, till the callum, the crust, deadnesse or security in sinne comes over the soule;
and sinning so again, slight impressions of evil become radicate, and habitual, till the callum, the crust, deadness or security in sin comes over the soul;
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When Camels, grosse sinnes passe, and digest without remorse, and this our Church in her Letany deprecates most Christianly, From hardnesse of heart, and contempt of thy word and commandements, good Lord deliver us.
When Camels, gross Sins pass, and digest without remorse, and this our Church in her Letany deprecates most Christianly, From hardness of heart, and contempt of thy word and Commandments, good Lord deliver us.
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For thus the good Shepherd oft-times sends after his sheepe, poverty, persecution, sicknesse, and the like, to hurry them backe when they goe astray from him;
For thus the good Shepherd ofttimes sends After his sheep, poverty, persecution, sickness, and the like, to hurry them back when they go astray from him;
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and the heart, indeed the conscience, is in a very ill case, which ffliction cannot mollifie, NONLATINALPHABET, sayes the Apostle, Heb. 5.8. the sonnes of God learne obedience by the things they suffer, and for this wee may learne to take well the Lords castigations, kisse the rod as often as it betides us.
and the heart, indeed the conscience, is in a very ill case, which ffliction cannot mollify,, Says the Apostle, Hebrew 5.8. the Sons of God Learn Obedience by the things they suffer, and for this we may Learn to take well the lords castigations, kiss the rod as often as it betides us.
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A sight for which Davids heart becommeth so intenerate, that hee a King, commits a Psalme to bee sung here in the Church, wherein his owne capitall sins should be blazed to all posteritie by his owne confession, a sight for which S. Austen needs would, that this verie Psalme should bee set over his bed night and day, that with teares hee might read over his transgressions, a roll wherof he hath left in his owne Confessions, which is admirable to the Reader.
A sighed for which Davids heart becomes so intenerate, that he a King, commits a Psalm to be sung Here in the Church, wherein his own capital Sins should be blazed to all posterity by his own Confessi, a sighed for which S. Austen needs would, that this very Psalm should be Set over his Bed night and day, that with tears he might read over his transgressions, a roll whereof he hath left in his own Confessions, which is admirable to the Reader.
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And Conscience indeed is a sleeping Lion, it will awaken, in the evill houre we shall finde it, our owne heart then seeks occasions against us, as Iob speakes;
And Conscience indeed is a sleeping lion, it will awaken, in the evil hour we shall find it, our own heart then seeks occasions against us, as Job speaks;
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lest suggestion beget delight, and that multiply from action into custome, like the fish that swim downe the streames of Jordan, in mare mortuum, into the dead sea.
lest suggestion beget delight, and that multiply from actium into custom, like the Fish that swim down the streams of Jordan, in mare mortuum, into the dead sea.
I will put my feare into their hearts, that they shall not depart from me, saith the Lord, Ier. 32. The third thing which partakes this contrition or breaking, is the will and affections;
I will put my Fear into their hearts, that they shall not depart from me, Says the Lord, Jeremiah 32. The third thing which partakes this contrition or breaking, is the will and affections;
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affections, these are the intestine foes, the Jebusites which fight still within our borders, yea, which rush in upon us oft times amidst our best devotions.
affections, these Are the intestine foes, the Jebusites which fight still within our borders, yea, which rush in upon us oft times amid our best devotions.
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and S. Basil complaines, that when hee had forsaken the societie of men, he could not forsake his owne affections, his owne heart haunted him, and pursued him still:
and S. Basil complains, that when he had forsaken the society of men, he could not forsake his own affections, his own heart haunted him, and pursued him still:
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The Father of the faithfull gives us even in this a patterne, namely, that we breake with those affections, which hinder our holy purposes, that wee banish them,
The Father of the faithful gives us even in this a pattern, namely, that we break with those affections, which hinder our holy Purposes, that we banish them,
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when wee set them apart from their old excesses, and this is Sacrificium vivum, as the Apostle cals it, the living sacrifice of a broken heart or affection, a sacrifice that liveth the better after it is offered.
when we Set them apart from their old Excesses, and this is Sacrificium Vivum, as the Apostle calls it, the living sacrifice of a broken heart or affection, a sacrifice that lives the better After it is offered.
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but flye to the river of contrition and repentance? This Red sea of remorsefull sorrow, our spirituall Pharaoh drownes in it, with all his armies of vicious lusts, here they perish together:
but fly to the river of contrition and Repentance? This Read sea of remorseful sorrow, our spiritual Pharaoh drowns in it, with all his armies of vicious Lustiest, Here they perish together:
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and from thence shoots, and hurles fire into it, a chiefe remedy is to dig secret wayes and passages for water under the earth unto those fabricks, that so their foundation may weaken, & fall;
and from thence shoots, and hurls fire into it, a chief remedy is to dig secret ways and passages for water under the earth unto those fabrics, that so their Foundation may weaken, & fallen;
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and the like, shooting the fire of sin into our hearts, let us with the Magdalene derive thither even thorow the secret veines of our hearts, flouds of contrition and repentance,
and the like, shooting the fire of since into our hearts, let us with the Magdalene derive thither even thorough the secret Veins of our hearts, floods of contrition and Repentance,
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that I may speake in the words of the Prophet Nahum 2.6. O poenitentiae lachryma rutulantior auro, splendidior Sole, saith Anselme, O Contrition, more radiant than gold, more shining than the Sun, respicis avaritiam, horres luxuriam, and so forth;
that I may speak in the words of the Prophet Nahum 2.6. O poenitentiae Lachryma rutulantior auro, splendidior Sole, Says Anselm, Oh Contrition, more radiant than gold, more shining than the Sun, respicis avaritiam, horres luxuriam, and so forth;
Thou art the axe laid to the root of the heart, thou art the Catholicon, the universall medicine, that workes upon everie peccant humour, thou makest us ready to part with all bad desires in obedience to the Lords command:
Thou art the axe laid to the root of the heart, thou art the Catholicon, the universal medicine, that works upon every peccant humour, thou Makest us ready to part with all bad Desires in Obedience to the lords command:
I have refrained my feet from everie evill way, that I may keepe thy word, Psal. 119.101. Worldly sorrow hideth our ill affections, restraineth open breakings out, and that's all:
I have refrained my feet from every evil Way, that I may keep thy word, Psalm 119.101. Worldly sorrow Hideth our ill affections, restraineth open breakings out, and that's all:
and retired inclining, and withall it cals out repentance, it is not content to sigh in secret, it cals the heart, the affection into the eye, to weepe for sinne with S. Peter, and into the mouth to confesse it with King David, yea,
and retired inclining, and withal it calls out Repentance, it is not content to sighs in secret, it calls the heart, the affection into the eye, to weep for sin with S. Peter, and into the Mouth to confess it with King David, yea,
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so well it is acquainted with its owne evill, that who is ill affected with sinne and miserie, that melts not? And so respective is it to Gods ire and displeasure, which it hath weighed and tasted, that the least symptome,
so well it is acquainted with its own evil, that who is ill affected with sin and misery, that melts not? And so respective is it to God's ire and displeasure, which it hath weighed and tasted, that the least Symptom,
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their heart is divided, now shall they be found faulty, Hos. 10.2. the Lord liketh not to have his right parted with the naturall mother, he will part with his right rather;
their heart is divided, now shall they be found faulty, Hos. 10.2. the Lord liketh not to have his right parted with the natural mother, he will part with his right rather;
even that his holy sonne, the essentiall image of his person, should come in our nature, by the price of redemption paid in his bloud, to reconcile us to God;
even that his holy son, the essential image of his person, should come in our nature, by the price of redemption paid in his blood, to reconcile us to God;
so did the mighty God make a holy and speciall league with his mortall foe, NONLATINALPHABET, saith the Apostle, meerely for the good pleasure of his grace,
so did the mighty God make a holy and special league with his Mortal foe,, Says the Apostle, merely for the good pleasure of his grace,
if wee gaspe in our trouble for the comfort of Christ his merits, the Redeemer of the world, wee see how vilely our owne evill words and deeds crucifie him daily,
if we gasp in our trouble for the Comfort of christ his merits, the Redeemer of the world, we see how vilely our own evil words and Deeds crucify him daily,
and to repent of our sinnes, even in love of the Lord for his mercies, yea, no slight affection, no cursory Lord have mercie upon us, should suffice us;
and to Repent of our Sins, even in love of the Lord for his Mercies, yea, no slight affection, no cursory Lord have mercy upon us, should suffice us;
And, O that the precious balmes, the mercies of our Lord Jesus, the sense of what he hath done and suffered for us, should not mollifie us, and make us relent;
And, Oh that the precious balms, the Mercies of our Lord jesus, the sense of what he hath done and suffered for us, should not mollify us, and make us relent;
yea, let us bee sicke with his love, the loves of Christ constraine, as the Apostle speaketh, 2 Cor. 5. And if before time we have served and loved the Lord, even for feare of wrath;
yea, let us be sick with his love, the loves of christ constrain, as the Apostle speaks, 2 Cor. 5. And if before time we have served and loved the Lord, even for Fear of wrath;
and chronicle their dissolutenesse with delight, so farre they be from contrition and remorse, and they no doubt will laugh in their •leeves to heare of this bruising and maceration of spirit;
and chronicle their dissoluteness with delight, so Far they be from contrition and remorse, and they no doubt will laugh in their •leeves to hear of this bruising and maceration of Spirit;
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Obdurate godlesse spirits, whose hearts like Prometheus, grow fat and stupid in the night of their ignorance, there is a day when the Vulture of feare,
Obdurate godless spirits, whose hearts like Prometheus, grow fat and stupid in the night of their ignorance, there is a day when the Vulture of Fear,
and the fatall anchor beginnes to fall, that can never be weighed againe, and the lusty saylers, the senses, that rowed them over the streames of carnall pleasures, stand amazed,
and the fatal anchor begins to fallen, that can never be weighed again, and the lusty sailors, the Senses, that rowed them over the streams of carnal pleasures, stand amazed,
and faile, and the waves of horror swell and breake upon the crackt vessell, and the unwise Pilot reason as at the end of his wits, cryeth out with him in Seneca, Huc ego quemadmodum vens, Lord how may this be? yea, their owne heart and conscience then amidst their other evills, shall returne upon them like the Raven, in blacke and sable weeds, with the law, the curse,
and fail, and the waves of horror swell and break upon the cracked vessel, and the unwise Pilot reason as At the end of his wits, Cries out with him in Senecca, Huc ego quemadmodum vens, Lord how may this be? yea, their own heart and conscience then amid their other evils, shall return upon them like the Raven, in black and sable weeds, with the law, the curse,
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and all the aberrations of life in his mouth, and what tongue can tell their sorrow? Like as the chased Deere, recovering about the end of the day some little breathing, stands and listens unto the cries of them that seeke his bloud,
and all the aberrations of life in his Mouth, and what tongue can tell their sorrow? Like as the chased Dear, recovering about the end of the day Some little breathing, Stands and listens unto the cries of them that seek his blood,
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without contrition and repentance the Lord wee see is a consuming fire, and the impenitent sooner or later, have there no peace, their hell, even upon earth:
without contrition and Repentance the Lord we see is a consuming fire, and the impenitent sooner or later, have there no peace, their hell, even upon earth:
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Surely Kings shall repine then at the beggers joy, and mighty Emperours shall say with Theodosius, how much better is it to have beene the true member of Christ his Church,
Surely Kings shall repine then At the beggars joy, and mighty emperors shall say with Theodosius, how much better is it to have been the true member of christ his Church,
and to reach it forth into the hands of all impenitents, and remorselesse sinners; and so I have done with the sacrifice, The broken and contrite hear•;
and to reach it forth into the hands of all impenitents, and remorseless Sinners; and so I have done with the sacrifice, The broken and contrite hear•;
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So there is also a defect of speech, when more is understood than spoken, NONLATINALPHABET, as despise not prophecie, the Apostle meaneth we should honour that gift of the Holy Ghost much:
So there is also a defect of speech, when more is understood than spoken,, as despise not prophecy, the Apostle means we should honour that gift of the Holy Ghost much:
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Secondly, David cals it Sacrificia, in the plurall number, Sacrifices, because a penitent heart, why this is one for all, it includes and summes up all that whatsoever it is that God accepts, it is in stead of all, no single sacrifice.
Secondly, David calls it Sacrifice, in the plural number, Sacrifices, Because a penitent heart, why this is one for all, it includes and sums up all that whatsoever it is that God accepts, it is in stead of all, no single sacrifice.
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or excellence, as Nineveh, the Citie of God, or the exceeding great Citie, Ionah 3. and the trees of God are goodly Cedars, Psal. 80. and Opera Dei, the works of God,
or excellence, as Nineveh, the city of God, or the exceeding great city, Jonah 3. and the trees of God Are goodly Cedars, Psalm 80. and Opera Dei, the works of God,
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And therefore Apollodorus in Plutarch dreamed, that his body being cut in peeces, and cast into a seething cauldron, his heart leapt up and said, Ego horum tibi causa fui, I was the cause of all this mischiefe.
And Therefore Apollodorus in Plutarch dreamed, that his body being Cut in Pieces, and cast into a seething cauldron, his heart leapt up and said, Ego horum tibi causa fui, I was the cause of all this mischief.
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and the light of their good works, the lampe of their charitie did not shine, and burne without the oyle of mans praise, they had no zeale but in publike,
and the Light of their good works, the lamp of their charity did not shine, and burn without the oil of men praise, they had no zeal but in public,
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or deifie them for any their good deeds, yet the heart well toucht with a sense of its owne infirmitie, it would retaine its humilitie amidst the holiest and best performances, it would give backe to God his due.
or deify them for any their good Deeds, yet the heart well touched with a sense of its own infirmity, it would retain its humility amid the Holiest and best performances, it would give back to God his endue.
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] The summons of death went out against Hezekiah, hee retires like the Sunne in his diall, he goeth backe to the Lord, hee mournes in his prayer like a Dove, he chatters like a Crane or Swallow,
] The summons of death went out against Hezekiah, he retires like the Sun in his dial, he Goes back to the Lord, he mourns in his prayer like a Dove, he chatters like a Crane or Swallow,
and I have heard thy prayers, I have seene thy teares, behold, saith the Lord, I will adde unto thy dayes fifteene yeares, Isa. 38. The summons of death, the threats of Gods Law and Word, were read in the cares of Iosiah the King,
and I have herd thy Prayers, I have seen thy tears, behold, Says the Lord, I will add unto thy days fifteene Years, Isaiah 38. The summons of death, the Treats of God's Law and Word, were read in the Cares of Josiah the King,
and turnes her silkes into ashes, Peeres and people, none excepted, come downe, è s•lio in solum: and by and by the hand of vengeance, that was waved over them, is taken aside,
and turns her silks into Ashes, Peers and people, none excepted, come down, è s•lio in solum: and by and by the hand of vengeance, that was waved over them, is taken aside,
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Cain, thou lyest, saith Austen, thy sinnes bee they in number as the haires of thine head, Gods mercies are as the starres of Heaven, above all his workes:
Cain, thou liest, Says Austen, thy Sins be they in number as the hairs of thine head, God's Mercies Are as the Stars of Heaven, above all his works:
In ipsius praesentia nunquam supervacuae mendicant lachrymae veniam, saith S. Cyprian, Never did teares or true contrition beg before the Lord in vaine:
In Himself Presence Never supervacuae mendicant lachrymae veniam, Says S. Cyprian, Never did tears or true contrition beg before the Lord in vain:
and the man of God that still holds up his hands and prayes, life and victorie is layd up for them in the bosome of Jesus Christ our Redeemer, NONLATINALPHABET, Col. 3. And now let him be hid to the world,
and the man of God that still holds up his hands and prays, life and victory is laid up for them in the bosom of jesus christ our Redeemer,, Col. 3. And now let him be hid to the world,
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and despised, that the verie abjects have him in derision, his light shall breake forth like the Sun, through the continuall intercession of Christ for him,
and despised, that the very abjects have him in derision, his Light shall break forth like the Sun, through the continual Intercession of christ for him,
We see Gods manner or method, Deducit ad inferos & reducit, When he brings a sinner to him, hee leadeth him as he did the Israelites, thorow a perillous wildernesse into Canaan, thorow Hell to Heaven, by mount Sinai to mount Sion, thorow painfull contrition,
We see God's manner or method, Deducit ad inferos & reducit, When he brings a sinner to him, he leads him as he did the Israelites, thorough a perilous Wilderness into Canaan, thorough Hell to Heaven, by mount Sinai to mount Sion, thorough painful contrition,
so that being well experienced in the miseries of his sinfull estate, he shall feare to returne into Aegypt, the bitter impression and sting of his sins, which still remaineth, it will be a checke to him from looking backe againe:
so that being well experienced in the misery's of his sinful estate, he shall Fear to return into Egypt, the bitter impression and sting of his Sins, which still remains, it will be a check to him from looking back again:
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For his corruption we see assumeth incorruption, and this vile bodie riseth up a glorious bodie, Gods tender mercie a little bounded in for his triall,
For his corruption we see assumeth incorruption, and this vile body Riseth up a glorious body, God's tender mercy a little bounded in for his trial,
Wherefore, seeing the heart contrite is so acceptable an offering to the Lord, let us from the little Spider learne here to begin our amendment, let us begin to mend our web at the middle, our contrition let us seek to bring it to the heart.
Wherefore, seeing the heart contrite is so acceptable an offering to the Lord, let us from the little Spider Learn Here to begin our amendment, let us begin to mend our web At the middle, our contrition let us seek to bring it to the heart.
The stroke of an wholly accusing guiltie heart is heavie, exiccat ossa, Prov. 17. but the joy of the contrite repenting heart is incredible, it is sanitas carnium, Prov. 14. So sweet are the issues of the contrite heart, that i• … sense thereof Iob feeleth not the witnesse of man against him,
The stroke of an wholly accusing guilty heart is heavy, exiccat ossa, Curae 17. but the joy of the contrite repenting heart is incredible, it is sanitas Carnium, Curae 14. So sweet Are the issues of the contrite heart, that i• … sense thereof Job feeleth not the witness of man against him,
or doe un•einedly repent, this makes glad the heart, and is a continuall Jubilee, because it is the co-witnesse with Gods spirit, that we are his, that God hath accepted us.
or do un•einedly Repent, this makes glad the heart, and is a continual Jubilee, Because it is the co-witnesse with God's Spirit, that we Are his, that God hath accepted us.
