both prefigured in the Scriptures of the Old Testament, by many typicall premonstrations, as of Sarah and Hagar, of Isaac and Ishmael, of Iacob and Esau, of the Israelites & the Aegyptians, and the like;
both prefigured in the Scriptures of the Old Testament, by many typical premonstrations, as of Sarah and Hagar, of Isaac and Ishmael, of Iacob and Esau, of the Israelites & the egyptians, and the like;
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and also illustrated in the new, by many parabolicall resemblances, by Wheat & Tares, Sheepe & Goates, by Wise and Foolish Virgins, and diuers such other;
and also illustrated in the new, by many parabolical resemblances, by Wheat & Tares, Sheep & Goats, by Wise and Foolish Virgins, and diverse such other;
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and lastly, of diuine resolution with himselfe, Praying vnto God in the first verse, exprobrating his enemies in the second and third, admonishing them in the fourth and fift,
and lastly, of divine resolution with himself, Praying unto God in the First verse, exprobrating his enemies in the second and third, admonishing them in the fourth and fift,
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and in the three last verses, resoluing with himselfe, that the light of Gods countenance should minister vnto him more cause of gladnesse and reioycing,
and in the three last Verses, resolving with himself, that the Light of God's countenance should minister unto him more cause of gladness and rejoicing,
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then all the vaine and vncertaine delights of natures blessings, wherein worldly minded men doe chiefly repose themselues can possibly afford vnto them;
then all the vain and uncertain delights of nature's blessings, wherein worldly minded men do chiefly repose themselves can possibly afford unto them;
In imitation whereof, though wee haue begun this morning Sacrifice with Prayer, yet beeing conscious euery one of our owne guiltinesse for sinne, we cannot as the Prophet doth here in the person of Christ, by way of reproach, shew any contempt each of other,
In imitation whereof, though we have begun this morning Sacrifice with Prayer, yet being conscious every one of our own guiltiness for sin, we cannot as the Prophet does Here in the person of christ, by Way of reproach, show any contempt each of other,
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and therfore itremaines that wee proceed in the third place, to exhort one another while it is called to day (as the Apostle speakes:) and that so much the rather, because the day draweth neer;
and Therefore itremaines that we proceed in the third place, to exhort one Another while it is called to day (as the Apostle speaks:) and that so much the rather, Because the day draws near;
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so spiritually, we hauing truely and really, by the aboundance of our sinnes, vnder the power and subiection of Satan, betrayed and dishonoured our Lord and Redeemer, may aboue all things be carefull that hereafter we stand in awe and sinne not.
so spiritually, we having truly and really, by the abundance of our Sins, under the power and subjection of Satan, betrayed and dishonoured our Lord and Redeemer, may above all things be careful that hereafter we stand in awe and sin not.
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First, the preuention of sinne. Secondly, the prohibition of sinne. The prouention of sinne in this word [ stand in awe; ] The prohibition of sinne in this [ sinne not. ]
First, the prevention of sin. Secondly, the prohibition of sin. The prouention of sin in this word [ stand in awe; ] The prohibition of sin in this [ sin not. ]
For the first, the word (as Interpreters doe translate it) doth originally signifie a simple commotion or perturbation of the minde of man in generall, without any limitation at all.
For the First, the word (as Interpreters do translate it) does originally signify a simple commotion or perturbation of the mind of man in general, without any limitation At all.
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Others limit it to an intention of feare, and so render it contremiseite, tremble; vnderstanding thereby that sodaine and distracted trembling and amazement, which is the beginning of repentance;
Others limit it to an intention of Fear, and so render it contremiseite, tremble; understanding thereby that sudden and distracted trembling and amazement, which is the beginning of Repentance;
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but especially our learned Church doe translate it, [ Stand in awe. ] Signifying thereby, not onely that sodaine horror which surprizeth all the powers of the soule,
but especially our learned Church do translate it, [ Stand in awe. ] Signifying thereby, not only that sudden horror which surpriseth all the Powers of the soul,
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So including not onely tremorem, but timorem; not onely a sodaine passion of astonishment, but also a cautelous and deliberate passion of doubtfulnesse and feare. According as the Apostle admonisheth.
So including not only tremorem, but timorem; not only a sudden passion of astonishment, but also a cautelous and deliberate passion of doubtfulness and Fear. According as the Apostle Admonisheth.
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O yee Sonnes of men, yee mighty and great men of this world, how long will ye hold on by your contempt and scorne to impute that as a reproach and shame vnto me, which is my greatest glory;
O ye Sons of men, ye mighty and great men of this world, how long will you hold on by your contempt and scorn to impute that as a reproach and shame unto me, which is my greatest glory;
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pleasing and deceiuing yourselues in the lying and deluding vanities of this world? For be ye sure that although the Lord doe yet suffer you for a time,
pleasing and deceiving yourselves in the lying and deluding vanities of this world? For be you sure that although the Lord do yet suffer you for a time,
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And therefore it is now high time that ye bethinke your selues, that your hearts be shaken and setled in a fearefull and awfull respect of that almighty God, which surely will be auenged on all his enemies,
And Therefore it is now high time that you bethink your selves, that your hearts be shaken and settled in a fearful and awful respect of that almighty God, which surely will be avenged on all his enemies,
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For the better vnderstanding whereof, wee are to consider, that as there are in man two principall fountains of direction; namely, Reason and Sense; so are there likepetite.
For the better understanding whereof, we Are to Consider, that as there Are in man two principal fountains of direction; namely, Reason and Sense; so Are there likepetite.
For wee must haue speciall care in searching out the knowledge of these things, that we make a difference betweene the Will properly and strictly taken,
For we must have special care in searching out the knowledge of these things, that we make a difference between the Will properly and strictly taken,
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For the appetite is the wills solicitor, and the will is the appefor all actions which proceed from the disposition of the will, are in the power thereof eyther to be performed or stayed:
For the appetite is the wills solicitor, and the will is the appefor all actions which proceed from the disposition of the will, Are in the power thereof either to be performed or stayed:
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and the obiect of the appetite is whatsoeuer sensible good may be wished for. Now as our appetite doth immediately & positiuely respect and seeke after good;
and the Object of the appetite is whatsoever sensible good may be wished for. Now as our appetite does immediately & positively respect and seek After good;
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And according vnto the diuers circumstances of its obiect of good and euill, so is the appetite varied into diuers formes and fashions, which are called the affections or passions of the minde.
And according unto the diverse Circumstances of its Object of good and evil, so is the appetite varied into diverse forms and fashions, which Are called the affections or passion of the mind.
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because the good we feare, may haue in it some power and strength to inflict euill vpon vs. Which two respects (the Philosophers say) are the onely originall causes of feare, Amor and Defectus, Loue and Weakenesse;
Because the good we Fear, may have in it Some power and strength to inflict evil upon us Which two respects (the Philosophers say) Are the only original Causes of Fear, Amor and Defectus, Love and Weakness;
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but because wee loue life? and why doe we feare a good Magistrate, but because hee hath that power to inflict punishment vpon vs which we are not able to resist? If we did not loue that which is good, we should not feare to lose it.
but Because we love life? and why do we Fear a good Magistrate, but Because he hath that power to inflict punishment upon us which we Are not able to resist? If we did not love that which is good, we should not Fear to loose it.
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For who better to be beloued, in his presence being the fulnesse of ioy, and at his right hand are pleasures for euermore? Or who is able to oppose his almighty power;
For who better to be Beloved, in his presence being the fullness of joy, and At his right hand Are pleasures for evermore? Or who is able to oppose his almighty power;
and therefore in that respect who is more to be feared also? In confidence wherof the Prophet resolueth, that though he were in the valley of the shadow of death,
and Therefore in that respect who is more to be feared also? In confidence whereof the Prophet resolveth, that though he were in the valley of the shadow of death,
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for inasmuch as a Christian man is an Hypostasis, consisting of two natures, which the Scripture notes out by the Flesh and the Spirit, the Old man and the New,
for inasmuch as a Christian man is an Hypostasis, consisting of two nature's, which the Scripture notes out by the Flesh and the Spirit, the Old man and the New,
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and such like, therfore are both of these feares required, the one to restraine the power of sinne, the other to set forwards the powers of righteousnesse.
and such like, Therefore Are both of these fears required, the one to restrain the power of sin, the other to Set forward the Powers of righteousness.
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not euill, suo genere, (as the Schooles speak) nor sua natura in it owne nature, (for it is a worke of the pure and exact Iustice of God,) but onely malum secundum not, euill in respect of vs:
not evil, Sue genere, (as the Schools speak) nor sua Nature in it own nature, (for it is a work of the pure and exact justice of God,) but only malum secundum not, evil in respect of us:
Now for the second, that God onely is to be feared, it may be also doubted that in as much as the Lord hath commanded vs in his word to feare our Parents, to feare the Magistrates, the Gouernours which hee hath set ouer vs:
Now for the second, that God only is to be feared, it may be also doubted that in as much as the Lord hath commanded us in his word to Fear our Parents, to Fear the Magistrates, the Governors which he hath Set over us:
And the reason why wee are to feare the Magistrate, the Apostle giues in the 13. of his Epistle to the Romanes, because he heares not the Sword for nought.
And the reason why we Are to Fear the Magistrate, the Apostle gives in the 13. of his Epistle to the Romans, Because he hears not the Sword for nought.
Yea, the Diuell himselfe whom the Scripture stiles by the name of the Prince of this world, had no power to touch so much as any the least thing that was Iobs, further then the Lord permitted and gaue leaue.
Yea, the devil himself whom the Scripture stile by the name of the Prince of this world, had no power to touch so much as any the least thing that was Jobs, further then the Lord permitted and gave leave.
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yet are wee not to feare them for themselues, but as they haue power and commission from God, for there is no power (saith the Apostle) but of God. God therefore hauing all power both in himselfe,
yet Are we not to Fear them for themselves, but as they have power and commission from God, for there is no power (Says the Apostle) but of God. God Therefore having all power both in himself,
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and keepe all my commandements alwaies, that it might be well with them and their children for euer. Deut. 5.29. Thou shalt feare the Lord thy God, and him onely shalt thou serue, Deutro. 10.20. And in the 12. verse.
and keep all my Commandments always, that it might be well with them and their children for ever. Deuteronomy 5.29. Thou shalt Fear the Lord thy God, and him only shalt thou serve, Deutro. 10.20. And in the 12. verse.
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And now O Israel! what doth the Lord require of thee, but to feare the Lord thy God, to walke in his waies, &c. I haue giuen you a Land for which you did not labour,
And now Oh Israel! what does the Lord require of thee, but to Fear the Lord thy God, to walk in his ways, etc. I have given you a Land for which you did not labour,
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Feare God and honour the King, (saith S. Peter. ) And Feare God, and giue glorie vnto him, saith the Angell that had the euerlasting Gospell to preach vnto all the earth, Apoc. 14.7.
fear God and honour the King, (Says S. Peter.) And fear God, and give glory unto him, Says the Angel that had the everlasting Gospel to preach unto all the earth, Apocalypse 14.7.
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Ioseph also witnesseth the same of himselfe: For I feare God, (saith he) Gen. 42.17. The Aegyptian Mid-wiues likewise are memorable for their feare of God in the first of Exodus, and therefore did they dare to breake that barbarous and bloudy commandement of King Pharaoh, wherby they were appointed to kill all the male children of the Hebrewes.
Ioseph also Witnesseth the same of himself: For I Fear God, (Says he) Gen. 42.17. The Egyptian Midwives likewise Are memorable for their Fear of God in the First of Exodus, and Therefore did they Dare to break that barbarous and bloody Commandment of King Pharaoh, whereby they were appointed to kill all the male children of the Hebrews.
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Obadiah. the Ruler of King Ahabs houshold, in the 1. of the Kings 18.3. is said to haue feared God greatly, and therefore did he hide a hundred of the Lords Prophets from the cruelties of Iezabel. Iob also approued by the mouth of God himselfe for his feare. Iob. 1.8. The Prophet Dauid in the fift Psalme, In thy Feare, O Lord, will I euer worship towards thy holy Temple.
Obadiah. the Ruler of King Ahabs household, in the 1. of the Kings 18.3. is said to have feared God greatly, and Therefore did he hide a hundred of the lords prophets from the cruelties of Jezebel. Job also approved by the Mouth of God himself for his Fear. Job 1.8. The Prophet David in the fift Psalm, In thy fear, Oh Lord, will I ever worship towards thy holy Temple.
And in the New Testament, Zachary and Elizabeth, Simeon, Cornelius, Ananias, and many others are recorded to their perpetuall praise, for their feare of God.
And in the New Testament, Zachary and Elizabeth, Simeon, Cornelius, Ananias, and many Others Are recorded to their perpetual praise, for their Fear of God.
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And its the end of all things saith Salomon in the last chapter of Eccles. The end of all things (saith hee) is to feare God and keepe his commandements.
And its the end of all things Says Solomon in the last chapter of Eccles. The end of all things (Says he) is to Fear God and keep his Commandments.
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for worke out your saluation in feare and trembling, (saith the Apostle in the second to the Philippians.) And blessed is the man that feareth alwaies, Prou. 28.1. I will teach you (saith Samuel in the twelfth chapter of his first booke, and the 21. verse,) the good and right way.
for work out your salvation in Fear and trembling, (Says the Apostle in the second to the Philippians.) And blessed is the man that fears always, Prou. 28.1. I will teach you (Says Samuel in the twelfth chapter of his First book, and the 21. verse,) the good and right Way.
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Not according to the fashion of these times, wherein men account it a small thing to cozen and deceiue, to extort and opporesse, to lie and slaunder, to quarrell and contend, to carouse and reuell,
Not according to the fashion of these times, wherein men account it a small thing to cozen and deceive, to extort and opporesse, to lie and slander, to quarrel and contend, to carouse and revel,
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the want of feare being an assured and vndoubted testimonie, that there is no goodnesse in him, in asmuch as it is the first grace that is wrought in the heart of a man;
the want of Fear being an assured and undoubted testimony, that there is no Goodness in him, in as as it is the First grace that is wrought in the heart of a man;
so also if we desire to be happy, the many promises in the Scriptures of diuers and all kinde of blessings therevnto, may incourage and moue vs to striue and endeauour our selues to stand in awe and feare of our gracious God.
so also if we desire to be happy, the many promises in the Scriptures of diverse and all kind of blessings thereunto, may encourage and move us to strive and endeavour our selves to stand in awe and Fear of our gracious God.
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As first, Acceptation in his sight, for in euery nation (saith Saint Peter ) he that feareth God and worketh righteousnesse is accepted of him. Act. 10.35.
As First, Acceptation in his sighed, for in every Nation (Says Faint Peter) he that fears God and works righteousness is accepted of him. Act. 10.35.
Fourthly the continuance of posteritie, for blessed is the man that feareth the Lord, for he shall see his childrens children, and grace vpon Israel. Psal. 128.1.6. Fiftly long life, for the feare of the Lord encreaseth the daies, and he that is filled therewith shall continue and not be visited with euill. Pro. 19.23. Sixtly, Riches, Glory and Life, for the reward of humilitie and the feare of God, is riches, glory and life.
Fourthly the Continuance of posterity, for blessed is the man that fears the Lord, for he shall see his Children's children, and grace upon Israel. Psalm 128.1.6. Fifty long life, for the Fear of the Lord increases the days, and he that is filled therewith shall continue and not be visited with evil. Pro 19.23. Sixty, Riches, Glory and Life, for the reward of humility and the Fear of God, is riches, glory and life.
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as being assured that the diuell will be the accuser, the Angels the beholders, and the iust God the auenger of all those carelesse and fearelesse actions, that at any time shall proceede from vs, through the whole course of our liues.
as being assured that the Devil will be the accuser, the Angels the beholders, and the just God the avenger of all those careless and fearless actions, that At any time shall proceed from us, through the Whole course of our lives.
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though reason and experience might sufficiently informe vs herein, yet for our better satisfaction and encouragement, the Scriptures are expresse in many places to this effect.
though reason and experience might sufficiently inform us herein, yet for our better satisfaction and encouragement, the Scriptures Are express in many places to this Effect.
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the onely preseruatiue against their enticements is the feare of the Lord, saith Salomon. The only meanes which the Lord in the time of the Law prescribed vnto his owne people, to preuent and auoide sinne:
the only preservative against their enticements is the Fear of the Lord, Says Solomon. The only means which the Lord in the time of the Law prescribed unto his own people, to prevent and avoid sin:
Against presumptuous disobedience to the Priestand Iudges, And all the people shall heare and feare and doe no more presumptuously. Deut. 17.13. Against dissimulation, in singlenesse of heart fearing God. Col. 3.22. What should I stand to instance in any more particulars in a matter so consonant and agreeable to common sense, that onely the feare of God doth depart from iniquitie.
Against presumptuous disobedience to the Priestand Judges, And all the people shall hear and Fear and do no more presumptuously. Deuteronomy 17.13. Against dissimulation, in singleness of heart fearing God. Col. 3.22. What should I stand to instance in any more particulars in a matter so consonant and agreeable to Common sense, that only the Fear of God does depart from iniquity.
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And so I passe from the first part of my Text, the preuension of sinne: vnto the second, the prohibuion of sinne, in these words [ Sinne not. ] Wherein I will consider two things;
And so I pass from the First part of my Text, the preuension of sin: unto the second, the prohibuion of sin, in these words [ Sin not. ] Wherein I will Consider two things;
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there is a continuall necessitie of sinne in man the Apostle witnessing the same of himselfe, being regenerate in the seauenth to the Romans, that he was carnall and sould vndersinne; and that of the Prophet, who knoweth how oft he offendeth? and that of Saint Iohn, If we say we have no sinne, we deceiue our Ielues,
there is a continual necessity of sin in man the Apostle witnessing the same of himself, being regenerate in the Seventh to the Roman, that he was carnal and should vndersinne; and that of the Prophet, who Knoweth how oft he offends? and that of Saint John, If we say we have no sin, we deceive our Ielues,
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and the truth is not in vs. How then is it here said, finne not; swere whereunto, we are to consider that sinne in a Christian man is after a two fold manner; either as a Tyrant;
and the truth is not in us How then is it Here said, fin not; swear whereunto, we Are to Consider that sin in a Christian man is After a two fold manner; either as a Tyrant;
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and the other of committing sinne, by peccare and peccatum facere: In the first respect (saith he) he that saith he hath not sinne is a lyer and the truth is not in him:
and the other of committing sin, by Peccare and peccatum facere: In the First respect (Says he) he that Says he hath not sin is a liar and the truth is not in him:
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For howsoeuer peccare and peccatum facere, to sinne and to commit sinne, are not so generally differenced, but that in many places of the Scriptures, the one is put for the other;
For howsoever Peccare and peccatum facere, to sin and to commit sin, Are not so generally differenced, but that in many places of the Scriptures, the one is put for the other;
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For he is said properly peccatum facere, to commit sinne, qui studio peccanditenetur, which is setled in a delightfull desire thereof, which bends all the forces of his minde,
For he is said properly peccatum facere, to commit sin, qui study peccanditenetur, which is settled in a delightful desire thereof, which bends all the forces of his mind,
Being a propertie peculiar vnto the reprobate and vnregen erate, who (as the Prophet saith of them) inuent mischiefe vpon their beds, they cannot sleepe vnlesse they haue done euill.
Being a property peculiar unto the Reprobate and vnregen erate, who (as the Prophet Says of them) invent mischief upon their Beds, they cannot sleep unless they have done evil.
Their very thoughts and intentions are more damnable, then the sinfull actions of the godly; why? because they proceede from the heart, their will concurs therewith;
Their very thoughts and intentions Are more damnable, then the sinful actions of the godly; why? Because they proceed from the heart, their will concurs therewith;
In this respect therefore the Prophet doth admonish vs that we sinne not, that is, that we commit not sinne, that our delights be not set thereon, that our desires and our wills concurre not therewith.
In this respect Therefore the Prophet does admonish us that we sin not, that is, that we commit not sin, that our delights be not Set thereon, that our Desires and our wills concur not therewith.
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Or else thus may be the Prophets meaning in these words, sinne not: That originall concupiscence, that habituall custome of sinne which is within our natures, is a corrupt tree continually supullulating & sprouting out;
Or Else thus may be the prophets meaning in these words, sin not: That original concupiscence, that habitual custom of sin which is within our nature's, is a corrupt tree continually supullulating & sprouting out;
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that is, yeeld not vnto its entisements, and let the feare of God hold thee backe from prostituting thy holy will vnto the vnchast allurements thereof.
that is, yield not unto its enticements, and let the Fear of God hold thee back from prostituting thy holy will unto the unchaste allurements thereof.
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Lastly to conclude, if for your better vnderstanding hereof I may illustrate it by an Allegoricall resemblance, you may imagine the soule of man at the first to haue bin as the Garden of Eden, the Garden of God;
Lastly to conclude, if for your better understanding hereof I may illustrate it by an Allegorical resemblance, you may imagine the soul of man At the First to have been as the Garden of Eden, the Garden of God;
and since its growne a Wildernesse, a poole of Snakes, a Cage of vncleane birds, there nothing but thornes and Brambles, Weedes and Thilstles growes in the same.
and since its grown a Wilderness, a pool of Snakes, a Cage of unclean Birds, there nothing but thorns and Brambles, Weeds and Thilstles grows in the same.
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In respect of the persons, it includes all without exception, comprehending in it, both singula generum, and genera singulorum. For although it were primarily directed to the enemies of Dauid in the person of Christ:
In respect of the Persons, it includes all without exception, comprehending in it, both singula generum, and genera singulorum. For although it were primarily directed to the enemies of David in the person of christ:
As it contains in it singula generum, there is no man liuing in his particular, that can be exempted by any priuiledge from this inhibition of not sinning;
As it contains in it singula generum, there is no man living in his particular, that can be exempted by any privilege from this inhibition of not sinning;
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Now for the kindes of sinne, it is by diuers men reduced into diuers heads. As there are sinnes against the first Table, concerning the seruice of God.
Now for the Kinds of sin, it is by diverse men reduced into diverse Heads. As there Are Sins against the First Table, Concerning the service of God.
Which diuision the Apostle makes in the seuenth to the Romanes: whereby hee saith, the good that I would, I doe not, meaning thereby sinnes of Omission:
Which division the Apostle makes in the Seventh to the Romans: whereby he Says, the good that I would, I do not, meaning thereby Sins of Omission:
So that all manner of persons, of all manner of conditions, whether male or female, rich or poore, bond or free, noble or ignoble, of publique or priuate imployment, whether in Church or Common-wealth;
So that all manner of Persons, of all manner of conditions, whither male or female, rich or poor, bound or free, noble or ignoble, of public or private employment, whither in Church or Commonwealth;
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are to auoide all kindes of sinne, whether of ignorance or of conscience, of neglect or contempt, of omission or commission, of weakenesse or wilfulnesse, of action or affection, by word or by worke;
Are to avoid all Kinds of sin, whither of ignorance or of conscience, of neglect or contempt, of omission or commission, of weakness or wilfulness, of actium or affection, by word or by work;
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there is no person exempted, nor no sinne excepted, but by expresse iniunction from the Lord of all, all manner of persons are to forbeare all manner of sinnes.
there is no person exempted, nor no sin excepted, but by express injunction from the Lord of all, all manner of Persons Are to forbear all manner of Sins.
As happily in the suburbs hee shall see some lurking Adulterer come creeping out of one of the brothels of hell, who through the false vnfaithfulnesse of those that should informe and will not,
As happily in the suburbs he shall see Some lurking Adulterer come creeping out of one of the brothels of hell, who through the false unfaithfulness of those that should inform and will not,
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Next of all without perhaps he shall see many of the swinish sonnes of Bacchus come reeling out of the schooles of drunkennesse, breathing and belching out nothing but the froth of Ale;
Next of all without perhaps he shall see many of the swinish Sons of Bacchus come reeling out of the Schools of Drunkenness, breathing and belching out nothing but the froth of Ale;
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diuellish and fearefull blasphemies, to the euerlasting shame and reproach of man, to the scandall of the holy profession of Christianity, to the certaine corrupting and euill example of others,
devilish and fearful Blasphemies, to the everlasting shame and reproach of man, to the scandal of the holy profession of Christianity, to the certain corrupting and evil Exampl of Others,
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Goe forward and you may see swarmes of lazie and idle Drones, the very shame of this Land, whose profession amongst our reformed Laitie is not farrevnlike the mortified Mendicants in the Romish Cleargie,
Go forward and you may see swarms of lazy and idle Drones, the very shame of this Land, whose profession among our reformed Laity is not farrevnlike the mortified Mendicants in the Romish Clergy,
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Cloathing themselues with the flesh of their poore brethren, how sure are they to finde the reward of Diues, that so little regard the wants of poore Lazarus? And lastly, (for I cannot stay to repeate all particulars) whereas the outward deportment of a Christian should be nothing more then a louely representation of grace and modestie:
Clothing themselves with the Flesh of their poor brothers, how sure Are they to find the reward of Diues, that so little regard the Wants of poor Lazarus? And lastly, (for I cannot stay to repeat all particulars) whereas the outward deportment of a Christian should be nothing more then a lovely representation of grace and modesty:
why now, both men and women are generally for the most part so farre transported beyond themselues by pride, that they turne Apes and antickes, dauncing through the streetes,
why now, both men and women Are generally for the most part so Far transported beyond themselves by pride, that they turn Apes and antics, dancing through the streets,
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so ridiculously, vaine, and so strangely witlesse and phantasticall are men in these times, as that (which almost I am ashamed to speake) they are growne proud of their very iangling of the strappes of their bootes.
so ridiculously, vain, and so strangely witless and fantastical Are men in these times, as that (which almost I am ashamed to speak) they Are grown proud of their very jangling of the strappes of their boots.
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if either the shame of men did not withhold him, or the seueritie of strict lawes restraine him, at least-wise if the awefull respect and feare of Gods almighty power and presence did not in some meansure bridle and pull backe the head-strong and violent current of his irregular desires? And in fine, you may here see the seauen deadly sinnes withall their attendants, driuen all along before the Diuelto their euerlasting confusion:
if either the shame of men did not withhold him, or the severity of strict laws restrain him, At leastwise if the awful respect and Fear of God's almighty power and presence did not in Some meansure bridle and pull back the headstrong and violent current of his irregular Desires? And in fine, you may Here see the seauen deadly Sins withal their attendants, driven all along before the Diuelto their everlasting confusion:
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The priuate therefore should endeauour by such meanes as are in their power, by holy prayers and brotherly admonitions, the Minister by discouering vnto men their sinnes and reprouing their transgressions.
The private Therefore should endeavour by such means as Are in their power, by holy Prayers and brotherly admonitions, the Minister by discovering unto men their Sins and reproving their transgressions.
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Now the office of euery ciuill Magnistrate euen such as know not God, is to looke to the markets and to heare and redresse the complaints of all disturbances of the ciuill peace:
Now the office of every civil Magnistrate even such as know not God, is to look to the Markets and to hear and redress the complaints of all disturbances of the civil peace:
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hee may sweare and blaspheme, hee may slaunder or oppresse the poore by forestalling the Markets, he may oppose the Priestly office of Christ in the power of the keyes, hee may reuell, be drunke,
he may swear and Blaspheme, he may slander or oppress the poor by forestalling the Markets, he may oppose the Priestly office of christ in the power of the keys, he may revel, be drunk,
onely the same or worse sinnes, masked ouer with more plausible and colourable pretences, that its Gods wonderfull goodnesse, wee are not as Sodome and Gomorrah. When as the beastly bezeling sinne of drunkennesse is become the onely sinewes of good-fellowshippe;
only the same or Worse Sins, masked over with more plausible and colourable pretences, that its God's wonderful Goodness, we Are not as Sodom and Gomorrah. When as the beastly bezeling sin of Drunkenness is become the only sinews of good-fellowship;
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the filthy pollution of the Temples of the holy Ghost, at the mention whereof the heart of euery true Christian should euen nauseate and rise with indignation, is generally for the most part accounted but as a youthfull recreation, and laughed at.
the filthy pollution of the Temples of the holy Ghost, At the mention whereof the heart of every true Christian should even nauseate and rise with Indignation, is generally for the most part accounted but as a youthful recreation, and laughed At.
When fearefull oathes are become meere phrases of gallantrie, and the vnbrotherly contentions of carnall minded men are conceited to be Religion and Pictie.
When fearful Oaths Are become mere phrases of gallantry, and the unbrotherly contentions of carnal minded men Are conceited to be Religion and Pictie.
The Lord for his infinite mercies sake, by that almighty power by which hee is able to subdue all things to his owne will, breake these stonie hearts of ours, that wee may alwaies stand in awe and feare of that dreadfull Maiestie, that so forsaking the crooked waies of sinne and iniquitie, wee may hold on our course in such pathes as are agreeable to his holy will,
The Lord for his infinite Mercies sake, by that almighty power by which he is able to subdue all things to his own will, break these stony hearts of ours, that we may always stand in awe and Fear of that dreadful Majesty, that so forsaking the crooked ways of sin and iniquity, we may hold on our course in such paths as Are agreeable to his holy will,
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and make vs glorious inhabitants of those sacred pallaces, where nothing but light and blessed immortalitie, no shaddow of matter for teares, discontentments, feares,
and make us glorious inhabitants of those sacred palaces, where nothing but Light and blessed immortality, no shadow of matter for tears, discontentments, fears,
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