Know then three Essentials did constitute a Centurion. 1. He must be a Souldier. 2. The Captain of an hundred men (whence his name Centurion.) 3. He must be a Gentile by extraction.
Know then three Essentials did constitute a Centurion. 1. He must be a Soldier. 2. The Captain of an hundred men (whence his name Centurion.) 3. He must be a Gentile by extraction.
For at this time the Rom. Emperor had took the Militia out of the hands of the Jewes, who politiquely would not trust that peevish & rebellious people with the sword in their hands, insomuch that there was a Castle, Acts 22. 24. which overawed the Temple.
For At this time the Rom. Emperor had took the Militia out of the hands of the Jews, who politicly would not trust that peevish & rebellious people with the sword in their hands, insomuch that there was a Castle, Acts 22. 24. which overawed the Temple.
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2. Now it is generally complained of Souldiers, that they are cruell, and ( Luke 3. 4.) too prone to do violence. It is charged on Officers, that they are proud and insolent in improving their places,
2. Now it is generally complained of Soldiers, that they Are cruel, and (Lycia 3. 4.) too prove to do violence. It is charged on Officers, that they Are proud and insolent in improving their places,
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and Gentiles are accused of ignorance towards God, and wickednesse in their conversations. All which observations are crossed in the Centurion in my Text.
and Gentiles Are accused of ignorance towards God, and wickedness in their conversations. All which observations Are crossed in the Centurion in my Text.
Instead of being proud towards others, in much humility he macerated himself with fasting ( v. 30.) Instead of being guilty of Ignorance and Profanenesse, he feared God with all his house.
Instead of being proud towards Others, in much humility he macerated himself with fasting (v. 30.) Instead of being guilty of Ignorance and Profaneness, he feared God with all his house.
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or lesse bad than many of more peaceable professions. 1. The faithfull Centurion (Mat. 8.) preferred for the same by our Saviour above those in Israel. 2. The Centurion glorifying God,
or less bad than many of more peaceable professions. 1. The faithful Centurion (Mathew 8.) preferred for the same by our Saviour above those in Israel. 2. The Centurion glorifying God,
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because a Roman. 4. The serviceable Centurion, who at S. Paul 's entreaty conveyed the young man to a Captaine, whereby the Apostle escaped the conspiracy of his enemies. 5. The civill Centurion, who kept S. Paul, Acts 24. 23. forbidding none to minister unto him. 6. Julius the courteous Centurion, who saved S. Paul at his shipwreck, Acts 27. 42. when the Souldiers had a desire to kill him.
Because a Roman. 4. The serviceable Centurion, who At S. Paul is entreaty conveyed the young man to a Captain, whereby the Apostle escaped the Conspiracy of his enemies. 5. The civil Centurion, who kept S. Paul, Acts 24. 23. forbidding none to minister unto him. 6. Julius the courteous Centurion, who saved S. Paul At his shipwreck, Acts 27. 42. when the Soldiers had a desire to kill him.
5. Obj. If this Centurion was already so good, what needed S. Peter to be sent to him for his further conversion? What was this but actum agere, to do what was done before, seeing no further addition or accession could be made to his goodnesse, which already was so compleat in the kind and degrees thereof.
5. Object If this Centurion was already so good, what needed S. Peter to be sent to him for his further conversion? What was this but Acts agere, to do what was done before, seeing no further addition or accession could be made to his Goodness, which already was so complete in the kind and Degrees thereof.
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6. I answer, The Centurion was already in the state of Grace, but on the principles of a Jewish Proselyte: he looked for salvation by a Messiah, as yet to come,
6. I answer, The Centurion was already in the state of Grace, but on the principles of a Jewish Proselyte: he looked for salvation by a Messiah, as yet to come,
though certainly the breviate onely, and chief heads, and not all his discourse at large, is opened by S. Luke, and my text is a principall part of our Christ his compleat character, Who went about doing of good.
though Certainly the breviate only, and chief Heads, and not all his discourse At large, is opened by S. Lycia, and my text is a principal part of our christ his complete character, Who went about doing of good.
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and when forced to flie before he could go ) into Egypt, probably was carried in the armes of his parents, otherwise he alwaies travailed on foot, one time excepted,
and when forced to fly before he could go) into Egypt, probably was carried in the arms of his Parents, otherwise he always travailed on foot, one time excepted,
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Did not this savour something of an erratical and circumfraneous motion? Sure it was contrary to the counsell he gave his Disciples, Into what town or city ye enter, there abide, Mat. 10. 11. Goe not from house to house, Luke 10. 2. Had not therefore our Saviour, in like manner, better have fixed himselfe in one place,
Did not this savour something of an erratical and circumfraneous motion? Sure it was contrary to the counsel he gave his Disciples, Into what town or City you enter, there abide, Mathew 10. 11. Go not from house to house, Lycia 10. 2. Had not Therefore our Saviour, in like manner, better have fixed himself in one place,
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10. I answer, three satisfactory reasons may be rendred of our Saviours frequent removals, though the first so sufficient in its self, it will give a discharge to the other two,
10. I answer, three satisfactory Reasons may be rendered of our Saviors frequent removals, though the First so sufficient in its self, it will give a discharge to the other two,
as added onely for Ornament, not Necessity: 1. Therefore our Saviour went about per force, because he had no certain habitation of his own, therein constantly to recide, but was faine to make use of the houses of his friends therein to abide.
as added only for Ornament, not Necessity: 1. Therefore our Saviour went about per force, Because he had no certain habitation of his own, therein constantly to recide, but was feign to make use of the houses of his Friends therein to abide.
11. By the way let me bespeak the thankfulnesse of many persons (whom I behold in this Auditory) to whom God hath not onely given Agurs wish, Prov. 30. to be fed with food convenient for them,
11. By the Way let me bespeak the thankfulness of many Persons (whom I behold in this Auditory) to whom God hath not only given Agurs wish, Curae 30. to be fed with food convenient for them,
Any man can at a near distance hit a dead mark, whilst he must be a good marksman indeed who can hit a flying Fowle. Christ therefore was alwaies in motion, that he might not give a steddy aim to his enemy's malice.
Any man can At a near distance hit a dead mark, while he must be a good marksman indeed who can hit a flying Foul. christ Therefore was always in motion, that he might not give a steady aim to his enemy's malice.
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When Herod the Fox designed his death in Galilee, then he took his private progresse into Judea, and when those in Judea projected to murder him, he made his secret return into Galilee, or else retreated ( John 11. 54.) to a City called Ephraim, in the wildernesse, and continued there.
When Herod the Fox designed his death in Galilee, then he took his private progress into Judea, and when those in Judea projected to murder him, he made his secret return into Galilee, or Else retreated (John 11. 54.) to a city called Ephraim, in the Wilderness, and continued there.
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Though he would not decline death when his hour was come, he would not court it before that time, he would lay his life down, not throw it down, patiently give himself, not wilfully cast himself away for mankinde.
Though he would not decline death when his hour was come, he would not court it before that time, he would lay his life down, not throw it down, patiently give himself, not wilfully cast himself away for mankind.
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Otherwise, if he had refused to embrace all lawful wayes of self-preservation, untill his appointed time was come, he had died a Malefactor, not made by God a sin for us,
Otherwise, if he had refused to embrace all lawful ways of self-preservation, until his appointed time was come, he had died a Malefactor, not made by God a since for us,
14. Thirdly, Christ went about, so the more conveniently to disperse and dispence his doctrine and miracles, that the more people might enjoy the benefit thereof.
14. Thirdly, christ went about, so the more conveniently to disperse and dispense his Doctrine and Miracles, that the more people might enjoy the benefit thereof.
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wherefore the providence of Nature hath so ordered and disposed it, that the Sun shall take his circuit through the Zodiack, that so his light and heat may be communicated to the more Countreys.
Wherefore the providence of Nature hath so ordered and disposed it, that the Sun shall take his circuit through the Zodiac, that so his Light and heat may be communicated to the more Countries'.
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Christ in like manner, that Sun of Righteousnesse, Mal. 4. 2. arising with healing in his wings, made his motion through the twelve Signes, I mean the twelve Tribes of Israel, that so the more places might participate of his Presence, Preaching, and Miracles.
christ in like manner, that Sun of Righteousness, Malachi 4. 2. arising with healing in his wings, made his motion through the twelve Signs, I mean the twelve Tribes of Israel, that so the more places might participate of his Presence, Preaching, and Miracles.
14. Passe we now from his Humility to his Charity, Went about doing of good, and that in several considerations, in respect of All times. All places. All persons.
14. Pass we now from his Humility to his Charity, Went about doing of good, and that in several considerations, in respect of All times. All places. All Persons.
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16. Let us take notice of a Diurnall, or daies work of our Saviour, He was no large lier on bed, but a timely riser about his fathers work, John 8. 2. And early in the morning he came again into the Temple.
16. Let us take notice of a Diurnal, or days work of our Saviour, He was no large liar on Bed, but a timely riser about his Father's work, John 8. 2. And early in the morning he Come again into the Temple.
17. If any time of the day may seem to be priviledged from Employment, and exempted from Industry, sure it is, the time of Refection, when Men in midst of the Terme of all their worke, may and must make a Vacation to themselves, the better to refresh their hungry and weary bodies therein.
17. If any time of the day may seem to be privileged from Employment, and exempted from Industry, sure it is, the time of Refection, when Men in midst of the Term of all their work, may and must make a Vacation to themselves, the better to refresh their hungry and weary bodies therein.
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True it is, it was meat and drinke unto him, to doe his Fathers work, [ Iohn 4. 32. ] So zealous in prosecution thereof, that sometimes he fasted from other food.
True it is, it was meat and drink unto him, to do his Father's work, [ John 4. 32. ] So zealous in prosecution thereof, that sometime he fasted from other food.
but when Liberty was allowed him to take his repast, he improved his time in doing good, witnesse his demeanour at the table of the Pharisee, who invited him to dinner,
but when Liberty was allowed him to take his repast, he improved his time in doing good, witness his demeanour At the table of the Pharisee, who invited him to dinner,
as Luke 14. where he received not so much temporall food from the entertainer, as he bestowed Spirituall counsell upon him, verse 12. Then said he also to them that bad him, &c. He put forth a parable to them that were bidden, verse 7. and upon the occasion of these words, Blessed is he that shall eate bread in the Kingdome of God, uttered by a fellow guest, he put forth a most heavenly Parable.
as Lycia 14. where he received not so much temporal food from the entertainer, as he bestowed Spiritual counsel upon him, verse 12. Then said he also to them that bade him, etc. He put forth a parable to them that were bidden, verse 7. and upon the occasion of these words, Blessed is he that shall eat bred in the Kingdom of God, uttered by a fellow guest, he put forth a most heavenly Parable.
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18. One demanded how a Man might make himselfe welcome at a Feast? to whom it was answered, ne sis, NONLATINALPHABET come not thither without paying thy shot, lest otherwise he be beheld as a clogge, or burden to the company.
18. One demanded how a Man might make himself welcome At a Feast? to whom it was answered, ne sis, come not thither without paying thy shot, lest otherwise he be beheld as a clog, or burden to the company.
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19. Secondly, In respect of all places, He did good wheresoever he came, at Nazareth, where he was conceived, Bethleem, where he was born, Jordan, where he was baptised, Galilee, where he conversed, Getbsemani, where he was betrayed, Galbatha, where he was condemned, Golgatha, where he was crucified,
19. Secondly, In respect of all places, He did good wheresoever he Come, At Nazareth, where he was conceived, Bethlehem, where he was born, Jordan, where he was baptised, Galilee, where he conversed, Getbsemani, where he was betrayed, Galbatha, where he was condemned, Golgotha, where he was Crucified,
and which was the more to their sinne and shame, such places which did partake most of his corporall presence, did reap the lesse benefit by his spirituall preaching, witnesse Bethsaida, Corazin, and Capernaum.
and which was the more to their sin and shame, such places which did partake most of his corporal presence, did reap the less benefit by his spiritual preaching, witness Bethsaida, Chorazin, and Capernaum.
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but also putting himselfe to the expence of a Miracle, ( Matthew. 17. 27.) rather than Caesar should have his Toll-mony unpaid. 2. To such as were beneath him,
but also putting himself to the expense of a Miracle, (Matthew. 17. 27.) rather than Caesar should have his Toll-mony unpaid. 2. To such as were beneath him,
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Thus though he himselfe held all that he had in Frank-Almonage, and lived on the poore mans box, beholden to the charity of Joanna, Susanna, and other his good Benefactors for his Maintenance,
Thus though he himself held all that he had in Frank-Almonage, and lived on the poor men box, beholden to the charity of Joanna, Susanna, and other his good Benefactors for his Maintenance,
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had not the same been conformable to Christs common practise on such occasions, He did good to those about him, his Disciples, to those beside him, the ordinary Jews, to those againsts them, the very Souldiers sent to attach him, witnesse curing of Malchus his eare, strucken off by Peter.
had not the same been conformable to Christ Common practice on such occasions, He did good to those about him, his Disciples, to those beside him, the ordinary jews, to those againsts them, the very Soldiers sent to attach him, witness curing of Malchus his ear, strucken off by Peter.
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but so that it was onely a single motion, not the joynt petition of both Brethren interested therein. 2. Christ, a searcher of hearts, might discover in him, who made the motion, a covetous inclination, and perchance a litigious disposition, not to stand to any agreement.
but so that it was only a single motion, not the joint petition of both Brothers interested therein. 2. christ, a searcher of hearts, might discover in him, who made the motion, a covetous inclination, and perchance a litigious disposition, not to stand to any agreement.
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Lastly, and chiefly, he had no calling to meddle therein, being a private person, and captious people lay at the catch on any shadow of a fault to accuse him,
Lastly, and chiefly, he had no calling to meddle therein, being a private person, and captious people lay At the catch on any shadow of a fault to accuse him,
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23. It is confessed, it is an honourable work to accommodate differences according to our Saviours own principles, Blessed are the peacemakers, especially to compremize discord betwixt so neer relations, as two Brethren.
23. It is confessed, it is an honourable work to accommodate differences according to our Saviors own principles, Blessed Are the peacemakers, especially to compremize discord betwixt so near relations, as two Brothers.
But one thing was wanting, A Commission to intermeddle therein, A good deed is an ill deed, do by him who hath no calling to do it, The Courts were open,
But one thing was wanting, A Commission to intermeddle therein, A good deed is an ill deed, do by him who hath no calling to do it, The Courts were open,
They both, if so disposed, might sue out what was equivalent to our writ of partition in our Common Law, to part the Inheritance in equall portions betwixt them,
They both, if so disposed, might sue out what was equivalent to our writ of partition in our Common Law, to part the Inheritance in equal portions betwixt them,
24. Such therefore will find themselves much mistaken, who having little ability, and no authority, adventure on the Ministeriall function to preach and baptize, conceiving they shall be justified and born out in the Court of Heaven by the integrity of their intentions to employ their parts to Gods glory,
24. Such Therefore will find themselves much mistaken, who having little ability, and no Authority, adventure on the Ministerial function to preach and baptise, conceiving they shall be justified and born out in the Court of Heaven by the integrity of their intentions to employ their parts to God's glory,
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when done by a private person, namely, a lawfull commission to doe it, for want whereof our Saviour abstained to intermeddle as a Magistrate, though, he went about doing of good.
when done by a private person, namely, a lawful commission to do it, for want whereof our Saviour abstained to intermeddle as a Magistrate, though, he went about doing of good.
Our Saviours going about from place to place, not fixed in a certain station, nothing favoureth or befriendeth the practice of such, who refuse to reside on Parochiall charge, but must have a whole Province, or Principality for the circuit of their plancticall preaching. These pretend to such prodigious parts, such Paramount gifts and graces, above the standard of other men, (and we must believe they have such signall endowments for they say to themselves, That they conceive if pity such Talents should be buried in one Parish, and such ample abilities be stifled within the narrownesse of one Cure:
Our Saviors going about from place to place, not fixed in a certain station, nothing favoureth or befriendeth the practice of such, who refuse to reside on Parochial charge, but must have a Whole Province, or Principality for the circuit of their plancticall preaching. These pretend to such prodigious parts, such Paramount Gifts and graces, above the standard of other men, (and we must believe they have such signal endowments for they say to themselves, That they conceive if pity such Talents should be buried in one Parish, and such ample abilities be stifled within the narrowness of one Cure:
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26. The next is a fault of commission charged on our Saviour, that he went not alwaies about doing of good, by his owne confession, Mat. 10. 34. Think not I am come to send peace on earth;
26. The next is a fault of commission charged on our Saviour, that he went not always about doing of good, by his own Confessi, Mathew 10. 34. Think not I am come to send peace on earth;
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surely their room is more welcome than their company, and it can no way be intitled to be a good work, when one (contrary to the law of nature it self) shall set variance betwixt so near and dear relations.
surely their room is more welcome than their company, and it can no Way be entitled to be a good work, when one (contrary to the law of nature it self) shall Set variance betwixt so near and dear relations.
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For the preaching of the Gospel would meet with such opposition in carnall mindes, that our Saviour infallibly foresaw such domesticall Antipathies would inevitably follow the same.
For the preaching of the Gospel would meet with such opposition in carnal minds, that our Saviour infallibly foresaw such domestical Antipathies would inevitably follow the same.
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yet occasioneth the smarting of such who are sore, or blear-sighted: So Christ being a Peace-maker and Mediatour, by his message, employment, and desire, proved against his own will through mens default, the generall incendiaries in families, and by consequence in Cities, Countries, and Kingdomes, though he went about doing of good.
yet occasioneth the smarting of such who Are soar, or blear-sighted: So christ being a Peacemaker and Mediator, by his message, employment, and desire, proved against his own will through men's default, the general incendiaries in families, and by consequence in Cities, Countries, and Kingdoms, though he went about doing of good.
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28. Two eminent instances may be given of the good our Saviour did, First, all his Miracles were saving Miracles, which may serve for a character to distingu•sh them from the Miracles of his Apostles; St. Paul strikes seeing El•mas blinde, Christ makes blind Bartimeus see; S. Peter strikes living Ananias and Sapphira dead; Christ makes dead Girus his daughter and Lazarus live. But if Christ was pleased to manifest himself in a destructive way, no rationall creature shall be made the object of his anger,
28. Two eminent instances may be given of the good our Saviour did, First, all his Miracles were Saving Miracles, which may serve for a character to distingu•sh them from the Miracles of his Apostles; Saint Paul strikes seeing El•mas blind, christ makes blind Bartimaeus see; S. Peter strikes living Ananias and Sapphira dead; christ makes dead Girus his daughter and Lazarus live. But if christ was pleased to manifest himself in a destructive Way, no rational creature shall be made the Object of his anger,
Hoggs are found out (and those the beastliest of all Beasts) Mat. 32. 8. to be drowned, to shew that if God in the vindication of his own honour, doth deviate from his naturall pronity and propensity to mercy,
Hogs Are found out (and those the beastliest of all Beasts) Mathew 32. 8. to be drowned, to show that if God in the vindication of his own honour, does deviate from his natural pronity and propensity to mercy,
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Thus Mat. 9. 19. it was the chief intent of our Saviour to raise the daughter of the Ruler, when NONLATINALPHABET, obiter, as in the way thither, he did almost as great a miracle in curing her, who was long troubled with an Issue of blood.
Thus Mathew 9. 19. it was the chief intent of our Saviour to raise the daughter of the Ruler, when, obiter, as in the Way thither, he did almost as great a miracle in curing her, who was long troubled with an Issue of blood.
30. But here a question may be propounded, not coming within the compasse of those condemned by the Apostle, 2 Tim. 2. 23. For foolish and unlearned that do gender strife;
30. But Here a question may be propounded, not coming within the compass of those condemned by the Apostle, 2 Tim. 2. 23. For foolish and unlearned that do gender strife;
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how came it to passe that he was not the minion of mankind, deliciae humani generis, the darling of the world, seeing he deserved no less, by his favours conferred upon it? how came men so generally to hate him,
how Come it to pass that he was not the minion of mankind, Deliciae Humani Generis, the darling of the world, seeing he deserved no less, by his favours conferred upon it? how Come men so generally to hate him,
First, because had he been universally beloved, it would have hindred the grand design of mans salvation, no Judas would have been found to betray him, no false Witnesses to accuse him, no Pilate to condemn him, no Souldiers to execute him,
First, Because had he been universally Beloved, it would have hindered the grand Design of men salvation, no Judas would have been found to betray him, no false Witnesses to accuse him, no Pilate to condemn him, no Soldiers to execute him,
33. Secondly, he was to have not onely a notionall, but also an experimentall, yea, which was more, a meritorious knowledge of all miseries, to which humanity was subject, of hunger, Mark 11. 12. of thirst, Iohn 4. 9. long and painfull preaching with little profit,
33. Secondly, he was to have not only a notional, but also an experimental, yea, which was more, a meritorious knowledge of all misery's, to which humanity was Subject, of hunger, Mark 11. 12. of thirst, John 4. 9. long and painful preaching with little profit,
because of peoples unbelief, wearinesse under paine, and nakednesse upon the Crosse, as also of the causlesse and undeserved hatred of people from those on whom he had conferred great favours, that so he might the better know to pray for pity,
Because of peoples unbelief, weariness under pain, and nakedness upon the Cross, as also of the causeless and undeserved hatred of people from those on whom he had conferred great favours, that so he might the better know to pray for pity,
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34. Thirdly, though our Savior went about doing of good, yet some wicked men hated him, meerly because they were wicked men; there is a generation of people, which drive a trade (whereby they will never grow spiritually rich) of receiving good, & returning evil. David, as a Prophet, yea, a Type of Christ, complained of such, Psal. 35. 12. They rewarded me evil for good, to the spoyling of my soule.
34. Thirdly, though our Saviour went about doing of good, yet Some wicked men hated him, merely Because they were wicked men; there is a generation of people, which drive a trade (whereby they will never grow spiritually rich) of receiving good, & returning evil. David, as a Prophet, yea, a Type of christ, complained of such, Psalm 35. 12. They rewarded me evil for good, to the spoiling of my soul.
35. Fourthly, Christ, though generally doing good, was distasted of many, because the Doctrines he delivered, were either above their understanding, or against their humour and inclination;
35. Fourthly, christ, though generally doing good, was distasted of many, Because the Doctrines he Delivered, were either above their understanding, or against their humour and inclination;
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A happinesse denied to our Saviour himself, for when ( Mat. 19. 22.) he advised the young man to sell all that he had and give it to the poore, and come and follow him;
A happiness denied to our Saviour himself, for when (Mathew 19. 22.) he advised the young man to fell all that he had and give it to the poor, and come and follow him;
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because he told people of their sins, and foretold them of their sufferings, especially the 23. of S. Matthew 's Gospel, where he pronounceth eight woes, and every woe three fold (four and twenty in all in effect) against Scribes, and Pharisees and Hypocrites.
Because he told people of their Sins, and foretold them of their sufferings, especially the 23. of S. Matthew is Gospel, where he pronounceth eight woes, and every woe three fold (four and twenty in all in Effect) against Scribes, and Pharisees and Hypocrites.
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37. It was said of Will: Nassaw, Prince of Orange, ( Father to the late Maurice ) the first Founder under God, of the Low-country mens liberty, being a popular Prince, courteous in his carriage to the meanest person, that he never put off his hat to a Peasant, or Boar, but with that gesture the King of Spain lost a Subject,
37. It was said of Will: Nassaw, Prince of Orange, (Father to the late Maurice) the First Founder under God, of the Low-country men's liberty, being a popular Prince, courteous in his carriage to the Meanest person, that he never put off his hat to a Peasant, or Boar, but with that gesture the King of Spain lost a Subject,
and a free Member was gained to the united Provinces, how well they will requite his kindnesse to his family, posterity will take notice, and succeeding generations will observe.
and a free Member was gained to the united Provinces, how well they will requite his kindness to his family, posterity will take notice, and succeeding generations will observe.
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38. But our Saviour never pronounced one of the aforesaid woes, but instantly he lost the affections of some, who became his enemies for telling them the truth:
38. But our Saviour never pronounced one of the aforesaid woes, but instantly he lost the affections of Some, who became his enemies for telling them the truth:
39. And here it is worth our observation to take notice of the difference between the preaching of Moses and our Saviour, the former promised all outward happinesse to such as kept Gods lawes, how they should be, Deut. 28. Blessed in the field, and blessed in the city, blessed in their body, and blessed in their ground, and blessed in their cattel, blessed in their basket, and blessed in their store, in a word, on condition they would observe Gods commandements he preached and promised unto them all external peace, plenty, and prosperity,
39. And Here it is worth our observation to take notice of the difference between the preaching of Moses and our Saviour, the former promised all outward happiness to such as kept God's laws, how they should be, Deuteronomy 28. Blessed in the field, and blessed in the City, blessed in their body, and blessed in their ground, and blessed in their cattle, blessed in their basket, and blessed in their store, in a word, on condition they would observe God's Commandments he preached and promised unto them all external peace, plenty, and Prosperity,
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40. Our Saviour ' s Sermons were of a different, yea, contrary nature, as appeareth by that passage, Mat. 5. 44. But I say unto you, love your enemies, blesse them that curse you, do good to them that hate you,
40. Our Saviour ' s Sermons were of a different, yea, contrary nature, as appears by that passage, Mathew 5. 44. But I say unto you, love your enemies, bless them that curse you, do good to them that hate you,
wherein is 1. Supposed, That the servants of God notwithstanding their walking soberly, righteously, and godlily, to the utmost of their endeavours, shall have many enemies, crusers, and persecutors.
wherein is 1. Supposed, That the Servants of God notwithstanding their walking soberly, righteously, and godlily, to the utmost of their endeavours, shall have many enemies, crusers, and persecutors.
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this mauled Christ his popularity, that notwithstanding all his heavenly Sermons, holy life, and happy miracles, he was hated by carnall men, chiefly on this account,
this mauled christ his popularity, that notwithstanding all his heavenly Sermons, holy life, and happy Miracles, he was hated by carnal men, chiefly on this account,
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nor gaine their generall good will. The Disciple is not greater than his Master, nor the servant than his Lord, let us know to our comfort that Christ himself could never be long in peaceable possession of a generall good esteeme,
nor gain their general good will. The Disciple is not greater than his Master, nor the servant than his Lord, let us know to our Comfort that christ himself could never be long in peaceable possession of a general good esteem,
42. Now to make some use of the Text in generall, and first, is it so that our Saviour went about doing of good? serveth in this the first place to confute such, who will not at all go about,
42. Now to make Some use of the Text in general, and First, is it so that our Saviour went about doing of good? serves in this the First place to confute such, who will not At all go about,
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as the highest and holiest state of perfection, though there they zily wither on the stalk they grew on, without contributing any thing by their paines and parts to the Church or Common-wealth: May not both Church and State,
as the highest and Holiest state of perfection, though there they zily wither on the stalk they grew on, without contributing any thing by their pains and parts to the Church or Commonwealth: May not both Church and State,
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Thus as a Snaile may be traced by the slime she leaveth behinde her, so these men may be tracked whithersoever they remove, by the sootsteps of their own wickednesse.
Thus as a Snail may be traced by the slime she Leaveth behind her, so these men may be tracked whithersoever they remove, by the sootsteps of their own wickedness.
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44. Thirdly, it confuteth such, who (to give them their due) do some good, and go doing of some good, but they go not about, their motion is circular,
44. Thirdly, it confuteth such, who (to give them their endue) do Some good, and go doing of Some good, but they go not about, their motion is circular,
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but semicircular at the best, they are onely beneficial to some of their own gang, of their own party, of their own faction, their goodness is not generall and universall, to all the true and proper objects thereof.
but semicircular At the best, they Are only beneficial to Some of their own gang, of their own party, of their own faction, their Goodness is not general and universal, to all the true and proper objects thereof.
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45. What saith S. Paul, Gal. 6. 10. As we have therefore opportunities, let us doe good to all men, especially to them who are of the houshold of faith;
45. What Says S. Paul, Gal. 6. 10. As we have Therefore opportunities, let us do good to all men, especially to them who Are of the household of faith;
yet so, as all in extremity, are the objects of charity, we are to baulk none who come in our way, not to say that some of plentifull estates are bound to seek out such objects for their liberality.
yet so, as all in extremity, Are the objects of charity, we Are to balk none who come in our Way, not to say that Some of plentiful estates Are bound to seek out such objects for their liberality.
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46. It is observed, that the disease called S. Anthony 's fire, or the Cingles, (because it clippeth and surroundeth the body in fashion of a girdle) is never mortall, till it wholly compasseth the wast, both sides of the inflammation meeting together;
46. It is observed, that the disease called S. Anthony is fire, or the Cingles, (Because it clips and surroundeth the body in fashion of a girdle) is never Mortal, till it wholly Compasseth the waste, both sides of the inflammation meeting together;
47. It is an use of comfort to the Saints and servants of God, considering that Christ, who on Earth went about doing of good, now in heaven, antiquum obtinet, keeps his old wont, still retaineth his former mercifull and bountifull disposition, he hath not lesse goodnesse,
47. It is an use of Comfort to the Saints and Servants of God, considering that christ, who on Earth went about doing of good, now in heaven, Antiquum obtinet, keeps his old wont, still retaineth his former merciful and bountiful disposition, he hath not less Goodness,
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for having more greatnesse, lesse grace for having more glory, yea, rather now he doth greater and better things for us, because he is gone to the Father, John 14. 12. Whilst on earth his power was limited and confined, his lustre was clouded and eclipsed with his humanity,
for having more greatness, less grace for having more glory, yea, rather now he does greater and better things for us, Because he is gone to the Father, John 14. 12. While on earth his power was limited and confined, his lustre was clouded and eclipsed with his humanity,
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and fixed at the right hand of his Father in heaven, yet still in some sence he may be said to goe about doing of good, such the extensivenesse of his providence, through the whole circle of Creation, from Angels to worms, though the Master-piece of his mercy is the daily making of intercession to God for his servants.
and fixed At the right hand of his Father in heaven, yet still in Some sense he may be said to go about doing of good, such the extensiveness of his providence, through the Whole circle of Creation, from Angels to worms, though the Masterpiece of his mercy is the daily making of Intercession to God for his Servants.
49. Some difference there is amongst learned men about the manner of his making intercession, some conceiving it done onely with his mouth, others onely really by vertue of his merit, probably it may be done both waies, the rather because our Saviour hath a tongue (as also a whole body,
49. some difference there is among learned men about the manner of his making Intercession, Some conceiving it done only with his Mouth, Others only really by virtue of his merit, probably it may be done both ways, the rather Because our Saviour hath a tongue (as also a Whole body,
First, Negatively: know that Rehoboam, Solomon 's son begotten by him, ( heir but to two parts of twelve of his Father 's Kingdome, but not to the hundred part of his wisdome ) was not particularly reflected at herein,
First, Negatively: know that Rehoboam, Solomon is son begotten by him, (heir but to two parts of twelve of his Father is Kingdom, but not to the hundred part of his Wisdom) was not particularly reflected At herein,
where, by the way, though we read of Solomon 's Wives and Concubines, we can give but a slender account of his Children, finding but one Son, and two Daughters, 1 King. 4. 11, 15. And probably, he was not fruitfull in issue, proportionably to his marriages.
where, by the Way, though we read of Solomon is Wives and Concubines, we can give but a slender account of his Children, finding but one Son, and two Daughters, 1 King. 4. 11, 15. And probably, he was not fruitful in issue, proportionably to his marriages.
So, whosoever shall attentively hear, and conscionably practise the precept in my Text, the same is the beloved son, and dear daughter therein intended, My son, give me thy heart.
So, whosoever shall attentively hear, and Conscionably practise the precept in my Text, the same is the Beloved son, and dear daughter therein intended, My son, give me thy heart.
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2. First, they alledge for themselves, that in case they should give their hearts to God, they must presently take a finall farwell of all comforts and contentments in this World. Hereafter (say they) we must expect to live a dismall, dreary, dolefull, discontented, disconsolate life:
2. First, they allege for themselves, that in case they should give their hearts to God, they must presently take a final farewell of all comforts and contentment's in this World. Hereafter (say they) we must expect to live a dismal, dreary, doleful, discontented, disconsolate life:
3. Answer, I know not whether this flamme hath more of folly, or falsehood therein. Such needlesse feares and Jealousies the Devil starts in mens apprehensions.
3. Answer, I know not whither this flamme hath more of folly, or falsehood therein. Such needless fears and Jealousies the devil starts in men's apprehensions.
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The Jewes were afraid in case they did permit our Saviour publickly to preach amongst them, John. 11. 48. That the Romanes would come and take away from them both the place and nation.
The Jews were afraid in case they did permit our Saviour publicly to preach among them, John. 11. 48. That the Romans would come and take away from them both the place and Nation.
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4. True it is, it will retrench that Mockmirth which ends in mourning, that joy not to be rejoyced in, it will defaulk those exorbitances and extravagances of Carnall pleasure, wherein wicked men lay out their soules. But the tree of true joy shall thrive the better for the cutting off of these suckers. Yea, which is more, a soul is utterly unacquainted with virgin, delibated, and clarified joy, untill such time as the heart be given to God, from which moment all true joy beareth the Date thereof.
4. True it is, it will retrench that Mockmirth which ends in mourning, that joy not to be rejoiced in, it will defaulk those exorbitances and extravagances of Carnal pleasure, wherein wicked men lay out their Souls. But the tree of true joy shall thrive the better for the cutting off of these suckers. Yea, which is more, a soul is utterly unacquainted with Virgae, delibated, and clarified joy, until such time as the heart be given to God, from which moment all true joy bears the Date thereof.
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5. It is worth our observation to mark the difference betwixt the old Translation (made according to the vulgar Latine ) and the new, conformed to the Originall in the rendring of the eighth Verse of the fourth Psalm. Old Translation.
5. It is worth our observation to mark the difference betwixt the old translation (made according to the Vulgar Latin) and the new, conformed to the Original in the rendering of the eighth Verse of the fourth Psalm. Old translation.
Here we may see that oyle (to bring in three staple Commodities of the Land of Canaan ) is inserted in the Vulgar without any warrant from the Originall; we cannot but dislike such an addition, more than what is warranted in the Originall; otherwise the Doctrine had been true in it self,
Here we may see that oil (to bring in three staple Commodities of the Land of Canaan) is inserted in the vulgar without any warrant from the Original; we cannot but dislike such an addition, more than what is warranted in the Original; otherwise the Doctrine had been true in it self,
All of these could not equall that gladness of heart, which the Spirit of God puts into a Christians soule, after his heart is freely given to Gods service.
All of these could not equal that gladness of heart, which the Spirit of God puts into a Christians soul, After his heart is freely given to God's service.
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6. The second flamme: if we give our hearts to God, we shall want one to discharge our several Relations to our wives, children, friends, neighbours, and acquaintance. God will so ingrosse and monopolize our hearts to himself alone, we shall want the use of them, to all other purposes,
6. The second flamme: if we give our hearts to God, we shall want one to discharge our several Relations to our wives, children, Friends, neighbours, and acquaintance. God will so engross and monopolize our hearts to himself alone, we shall want the use of them, to all other Purposes,
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Give thy heart to God, and he will return it unto thee during thy life, (and what needeth any longer term?) therewith to discharge thy Relations better than ever before.
Give thy heart to God, and he will return it unto thee during thy life, (and what needs any longer term?) therewith to discharge thy Relations better than ever before.
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An obstinate heart, Deut. 2. 30. A froward heart, Psal. 101. 4. A proud heart, Psa. 101. 5. A perverse heart, Prov. 12. 8. A haughty heart, Prov. 18. 12. A stout heart, Esa. 9. 9. A stony heart, Ezek. 11. 19. A hardned heart, Mar. 8. 17. A heart slow to believe, Luke 24. 25. An uncircumcised heart, Act. 7. 51. An impenitent heart, Rom. •. 5. And what else soever is found in Scripture sounding to the disgrace thereof.
an obstinate heart, Deuteronomy 2. 30. A froward heart, Psalm 101. 4. A proud heart, Psa. 101. 5. A perverse heart, Curae 12. 8. A haughty heart, Curae 18. 12. A stout heart, Isaiah 9. 9. A stony heart, Ezekiel 11. 19. A hardened heart, Mar. 8. 17. A heart slow to believe, Lycia 24. 25. an uncircumcised heart, Act. 7. 51. an impenitent heart, Rom. •. 5. And what Else soever is found in Scripture sounding to the disgrace thereof.
But if it come from a penitent soule, sadly sensible of its own badnesse, (as in charity we are bound to believe the best) it deserveth a better name then a flamme, yea, is a hopefull and happy symptome (though of weake) of true grace in the party propounding it.
But if it come from a penitent soul, sadly sensible of its own badness, (as in charity we Are bound to believe the best) it deserveth a better name then a flamme, yea, is a hopeful and happy Symptom (though of weak) of true grace in the party propounding it.
then this, whereof they complain, and did begrudge and repine to bestow it on God, yea, did keep and reserve the same for the service of Satan, and their own wicked lusts,
then this, whereof they complain, and did begrudge and repine to bestow it on God, yea, did keep and reserve the same for the service of Satan, and their own wicked Lustiest,
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impenitent heart, repenting, &c. The onely way to get thy heart reformed, is, to give it to God, who will create a new heart in thee, according to Davids desire.
impenitent heart, repenting, etc. The only Way to get thy heart reformed, is, to give it to God, who will create a new heart in thee, according to Davids desire.
Such who formerly relieved others, have since received reliefe from others. Need hath taught many an ingenuous tongue, a language, wherewith formerly it was unacquainted.
Such who formerly relieved Others, have since received relief from Others. Need hath taught many an ingenuous tongue, a language, wherewith formerly it was unacquainted.
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But ought we not to be affected with the motion made in the Text, wherein the great God of Heaven seemeth in some sort to wave his Might and Majesty, and in Triall of our Towardnesse and tendernesse, becomes in the nature of a Petitioner unto us, my Son give me thy heart, or at least wise, doth onely desire, what he may demand as his due,
But ought we not to be affected with the motion made in the Text, wherein the great God of Heaven seems in Some sort to wave his Might and Majesty, and in Trial of our Towardness and tenderness, becomes in the nature of a Petitioner unto us, my Son give me thy heart, or At least wise, does only desire, what he may demand as his due,
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12. Second motive may be drawn from the deserts of the Party, he is worthy (say the Pharisees of the Centurion to Christ) For whom thou shouldst do this thing,
12. Second motive may be drawn from the deserts of the Party, he is worthy (say the Pharisees of the Centurion to christ) For whom thou Shouldst do this thing,
for he loveth our Nation, and hath built us a Synagogue, Luke 7. 5. Many and great are the indearments and obligations, which God hath put upon us, he loadeth us daily with benefits, Psal. 68. 19. (though we make but light of that load) as appeareth by our constant ingratitude.
for he loves our nation, and hath built us a Synagogue, Lycia 7. 5. Many and great Are the endearments and obligations, which God hath put upon us, he loadeth us daily with benefits, Psalm 68. 19. (though we make but Light of that load) as appears by our constant ingratitude.
and so wise that he could not therewith be deceived by others, should seriously informe thee, that this Night, thou should be plundered of a Jewel of great value, which thou hast in thy house,
and so wise that he could not therewith be deceived by Others, should seriously inform thee, that this Night, thou should be plundered of a Jewel of great valve, which thou hast in thy house,
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14. And now, as once the Eunuch said to Philip, Acts 8. 36. See here is water, what doth hinder me to be baptized? so behold here all the requisites to a deed of gift, what is it that debarreth us,
14. And now, as once the Eunuch said to Philip, Acts 8. 36. See Here is water, what does hinder me to be baptised? so behold Here all the requisites to a deed of gift, what is it that debarreth us,
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here are witnesses enow, seeing he who as party to one deed (wherein himself is concerned) may be a witnesse to the grant of another, and legally attest the truth thereof.
Here Are Witnesses enough, seeing he who as party to one deed (wherein himself is concerned) may be a witness to the grant of Another, and legally attest the truth thereof.
Nor is there any need of counsell of publick Notaries to draw up and ingrosse an instrument herein, seeing nothing is required to the giving of the heart save the giving of the heart; the more simply, the more surely it is pefrormed.
Nor is there any need of counsel of public Notaries to draw up and engross an Instrument herein, seeing nothing is required to the giving of the heart save the giving of the heart; the more simply, the more surely it is pefrormed.
what their tongues said their teeth seal'd, whose seals of brickle dough held better to all purposes and intents than ours of the most tenacious wax: how many Manours in those dayes were conveyed in few words, From me and mine, to thee and thine;
what their tongues said their teeth sealed, whose Seals of brickle dough held better to all Purposes and intents than ours of the most tenacious wax: how many Manors in those days were conveyed in few words, From me and mine, to thee and thine;
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and who hateth all ceremonious complements, preferring down-right sincerity. Indeed, if the head was to be given, some might conceive it fit and necessary that the tongue and brains thereof should be imployed in making a large and eloquent Oration at such transactions;
and who hates all ceremonious compliments, preferring downright sincerity. Indeed, if the head was to be given, Some might conceive it fit and necessary that the tongue and brains thereof should be employed in making a large and eloquent Oration At such transactions;
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but the heart being now to be given, it may be done with silence and sincerity, with a serious promise, from this very moment to consecrate the same totally and finally to Gods service.
but the heart being now to be given, it may be done with silence and sincerity, with a serious promise, from this very moment to consecrate the same totally and finally to God's service.
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17. I have read of Iames the fourth, King of Scotland, that on his death-bed he bequeathed his heart to the Lord Douglas, to carry the same to Ierusalem, and to see it buried by the grave of our Saviour, which the Lord performed accordingly;
17. I have read of James the fourth, King of Scotland, that on his deathbed he bequeathed his heart to the Lord Douglas, to carry the same to Ierusalem, and to see it buried by the grave of our Saviour, which the Lord performed accordingly;
18. Some will praise the officiousness of a Servant in doing his Masters command, but none can excuse the superstition of the Master, save onely by charging it on the erroneous devotion of those dark daies he lived in:
18. some will praise the officiousness of a Servant in doing his Masters command, but none can excuse the Superstition of the Master, save only by charging it on the erroneous devotion of those dark days he lived in:
but let not us delay it till our death, but in our life-time in the height of our health, wealth, and prosperity, let us not send by others, but give our selves, not our carnal, corporeal heart, but our spiritual heart, (I mean, all the powers and faculties of our souls ) not to be interred in the material grave of our Saviour, but to be buried with him in true mortification, which will be truly to practise the precept given in my Text, My son, give me thy heart. Amen. FINIS.
but let not us Delay it till our death, but in our lifetime in the height of our health, wealth, and Prosperity, let us not send by Others, but give our selves, not our carnal, corporeal heart, but our spiritual heart, (I mean, all the Powers and faculties of our Souls) not to be interred in the material grave of our Saviour, but to be buried with him in true mortification, which will be truly to practise the precept given in my Text, My son, give me thy heart. Amen. FINIS.
Behold a Christian at the High-water-mark, when 'tis Spring-tide of Grace with him, and how full is he fraught with pious Meditations? Good Thoughts, godly Words, gracious Works,
Behold a Christian At the High-water-mark, when it's Springtide of Grace with him, and how full is he fraught with pious Meditations? Good Thoughts, godly Words, gracious Works,
so that one would think he would instantly stere from Holinesse to Happinesse. (The Top of Grace confines with the Bottom of Glory) and wonders to see so much Triumphant Sanctity in a Militant Christian.
so that one would think he would instantly steer from Holiness to Happiness. (The Top of Grace confines with the Bottom of Glory) and wonders to see so much Triumphant Sanctity in a Militant Christian.
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and in their room ariseth another Generation, which never knew Joseph. Dismall Thoughts, desperate Words, damnable Deeds, one would feare he would suddenly fall into the Bottomless pit,
and in their room arises Another Generation, which never knew Joseph. Dismal Thoughts, desperate Words, damnable deeds, one would Fear he would suddenly fallen into the Bottomless pit,
Soone after the Lord look't, the Cock Crew, and the day dawn'd in the heart of Saint Peter, out he hasts of the High Priests Hall; Privacy complyes best with Repentance.
Soon After the Lord looked, the Cock Crew, and the day dawned in the heart of Saint Peter, out he hasts of the High Priests Hall; Privacy complies best with Repentance.
meane time let none be offended at me, that clean thorough my discourse, I call him S. Peter, though then in the midst of his misery whom some will not style so,
mean time let none be offended At me, that clean through my discourse, I call him S. Peter, though then in the midst of his misery whom Some will not style so,
And see the Pattent of Peters Saint-ship penned with his teares in my text, written out so much the more fairely, by how much it was the more blurred. And wept bitterly.
And see the Patent of Peter's Saintship penned with his tears in my text, written out so much the more fairly, by how much it was the more blurred. And wept bitterly.
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The first, Why did S Peter take on so heavily, seeing so much may be said for lessening his fault? and though not wholly to excuse, in great degree to extenuate his offence.
The First, Why did S Peter take on so heavily, seeing so much may be said for lessening his fault? and though not wholly to excuse, in great degree to extenuate his offence.
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The Deniall is but from the teeth outwards, ore, non corde. Lastly, the lameness of his Lie may be hidden or helped, by lending it the Charitable Staffe of an equivocation, Verily I know not the Man, that is, I know him not with intent to tell you of him;
The Denial is but from the teeth outward, over, non cord. Lastly, the lameness of his Lie may be hidden or helped, by lending it the Charitable Staff of an equivocation, Verily I know not the Man, that is, I know him not with intent to tell you of him;
as if Childs play, too mean for men, were good enough for God, fast and loose, bind and break, solemnly say one thing, and presently do another. Thirdly, He did it Thrice:
as if Childs play, too mean for men, were good enough for God, fast and lose, bind and break, solemnly say one thing, and presently do Another. Thirdly, He did it Thrice:
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Lastly, It was not a bare Deniall, but a Denial imbossed with Oaths, and embroidered with Curses, such is the Concatenation betwixt one Sin and another.
Lastly, It was not a bore Denial, but a Denial embossed with Oaths, and embroidered with Curses, such is the Concatenation betwixt one since and Another.
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The Naturalists report of the Providence of the Pismire, that when she storeth up Grain for the Winter, she biteth off both the ends of the Corn, thereby to prevent the growing thereof.
The Naturalists report of the Providence of the Pismire, that when she storeth up Grain for the Winter, she bites off both the ends of the Corn, thereby to prevent the growing thereof.
following the Example of S. Peter in my Text, Looking upwards, he seeth God threatning, downwards, the Devill insulting within him, his Conscience raging without him, Good men mourning, Bad men mocking, that the first of the Apostles, S. Peter, in the Publick'st of Places, the High-Priests Hall,
following the Exampl of S. Peter in my Text, Looking upward, he sees God threatening, downwards, the devil insulting within him, his Conscience raging without him, Good men mourning, Bad men mocking, that the First of the Apostles, S. Peter, in the Publick'st of Places, the High priests Hall,
before the Prophanest of Persons, the High-Priests Servants, at the Weakest of Motives, the Summons of a Maid, did the worst of Actions, Deny his Master, Once,
before the Profanest of Persons, the High priests Servants, At the Weakest of Motives, the Summons of a Maid, did the worst of Actions, Deny his Master, Once,
7. The second Question here to be demanded, is this, Wherein consisted the validity and efficacy of the weeping of S. Peter, that thereby he obtained his Pardon?
7. The second Question Here to be demanded, is this, Wherein consisted the validity and efficacy of the weeping of S. Peter, that thereby he obtained his Pardon?
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I could both sigh and smile, at the simplicity of some Pagan People in America, who having told a Lie, used to let their tongues blood in expiation thereof.
I could both sighs and smile, At the simplicity of Some Pagan People in America, who having told a Lie, used to let their tongues blood in expiation thereof.
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In vaine had Peter wept, had not Christ first bled for Peter. Could the eyes of a Penitent vie moisture with the Month of April? All were to no purpose, without relating by Faith to Christ;
In vain had Peter wept, had not christ First bled for Peter. Could the eyes of a Penitent vie moisture with the Monn of April? All were to no purpose, without relating by Faith to christ;
such Prodigall weeping would sooner drown the Sinner, than wash a Sin. It was not the Water, but it was that Sope, Malac. 3. 2. which did rinse the soul of S. Peter.
such Prodigal weeping would sooner drown the Sinner, than wash a Sin. It was not the Water, but it was that Soap, Malachi 3. 2. which did rinse the soul of S. Peter.
and the taper of the Starres be lighted? Suppose that Abraham had really sacrificed Isaac, when he did but offer him, who then had been the Father of Iacob? To come closer to the question.
and the taper of the Stars be lighted? Suppose that Abraham had really sacrificed Isaac, when he did but offer him, who then had been the Father of Iacob? To come closer to the question.
not but that he was mortall in himself (any Arrow in Deaths Quiver might have wounded him to the heart, a Feaver burn him, a Dropsie drown him, any deadly Disease surprize him) but because his life,
not but that he was Mortal in himself (any Arrow in Death's Quiver might have wounded him to the heart, a Fever burn him, a Dropsy drown him, any deadly Disease surprise him) but Because his life,
But, not forced with the strength of the Supposition, but out of good will, to gratifie ingenious Adversaries, be it granted, that S. Peter had died suddenly,
But, not forced with the strength of the Supposition, but out of good will, to gratify ingenious Adversaries, be it granted, that S. Peter had died suddenly,
For, consider first, Though the Boughs of his sinnes spred wide, and Branches sprouted high, yet the Root thereof was but humane Infirmity, consistent with saving Grace.
For, Consider First, Though the Boughs of his Sins spread wide, and Branches sprouted high, yet the Root thereof was but humane Infirmity, consistent with Saving Grace.
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And though he denied his Master Thrice, yet it was but Once in efeffect, All in one continued Hot blood, his soule being never cooled, or re-inforced with new thoughts.
And though he denied his Master Thrice, yet it was but Once in efeffect, All in one continued Hight blood, his soul being never cooled, or reinforced with new thoughts.
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If any dissent from me herein, because I make Habitual Repentance, like Janus, to look as well forward as backward, effectuall for the remission of future, as well as past-sinnes;
If any dissent from me herein, Because I make Habitual Repentance, like Janus, to look as well forward as backward, effectual for the remission of future, as well as past-sinnes;
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wherefore what favour they expect for themselves, let them charitably allow to S. Peter. But what go we about to do? the Text takes away the subject of the Question, whereof we dispute, Peter did revive,
Wherefore what favour they expect for themselves, let them charitably allow to S. Peter. But what go we about to do? the Text Takes away the Subject of the Question, whereof we dispute, Peter did revive,
12. The use of this might serve to confute the censoriousnes of many in this Age, who seeing their Brother guilty of a grievous sinne, presently condemn him for A Reprobate and Castaway. Thus the Poore mans Soule, cast by his owne sinnes to Hells Brinke, is throwne down by other mens Censures to Hells Bottom.
12. The use of this might serve to confute the censoriousnes of many in this Age, who seeing their Brother guilty of a grievous sin, presently condemn him for A Reprobate and Castaway. Thus the Poor men Soul, cast by his own Sins to Hells Brink, is thrown down by other men's Censures to Hells Bottom.
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and afterwards knockt out his brains against the sides of the Coffin. Thus the precipitate hastiness of some censorious people, beholding their brother in a desperate sinne,
and afterwards knocked out his brains against the sides of the Coffin. Thus the precipitate hastiness of Some censorious people, beholding their brother in a desperate sin,
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They conclude, there is no hope, there is no help, he's past sense, he's past saving, he's gone, he's given over to a reprobate minde, no way with him but one, and that is eternall damnation.
They conclude, there is no hope, there is no help, he's passed sense, he's past Saving, he's gone, he's given over to a Reprobate mind, no Way with him but one, and that is Eternal damnation.
Whereas men should know, that every wound in the soule, which is Mortale, is not mortiferum; And that it cometh to pass in the Christian Combate, what often happeneth in Bodily Battels.
Whereas men should know, that every wound in the soul, which is Mortal, is not Deadly; And that it comes to pass in the Christian Combat, what often Happeneth in Bodily Battles.
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Sorely wounded! but so as they may be cured. Taken captives! but so as they may be freed by Gods pardon on their repentance, like S. Peter in my Text, who went out, &c. 13. So much of the Text, in reference to S. Peter: Come we now to the application unto our selves.
Sorely wounded! but so as they may be cured. Taken captives! but so as they may be freed by God's pardon on their Repentance, like S. Peter in my Text, who went out, etc. 13. So much of the Text, in Referente to S. Peter: Come we now to the application unto our selves.
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First, because it is not only a Pure, Virgin, & Delibated Sorrow, but hath much of the mixture of Impatience, Discontentment, and Rebellion against Divine Providence.
First, Because it is not only a Pure, Virgae, & Delibated Sorrow, but hath much of the mixture of Impatience, Discontentment, and Rebellion against Divine Providence.
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And these make the Sorrow more Vocall, Clamorous, and Obstreperous. Secondly, because we Sorrow for our Sufferings, with the whole man; and for our Sins,
And these make the Sorrow more Vocal, Clamorous, and Obstreperous. Secondly, Because we Sorrow for our Sufferings, with the Whole man; and for our Sins,
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yet because it runneth through the Body, as the Channel, and from thence is furnished with outward Expressions (as Teares, Sighs, Cries, rending the Haire, wringing the Hands,
yet Because it Runneth through the Body, as the Channel, and from thence is furnished with outward Expressions (as Tears, Sighs, Cries, rending the Hair, wringing the Hands,
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Again, Sorrow for Sin doth grieve more, though it doth complain lesse, which will appeare by comparing of Two sick Persons, one having the Tooth-ach, the other the Consumption:
Again, Sorrow for since does grieve more, though it does complain less, which will appear by comparing of Two sick Persons, one having the Toothache, the other the Consumption:
Whereas he who hath the Consumption, doth not roare, nor rage, nor cry out, and the little breath left in his bad lungs, he layeth out, rather than in living, than in sighing.
Whereas he who hath the Consumption, does not roar, nor rage, nor cry out, and the little breath left in his bad lungs, he Layeth out, rather than in living, than in sighing.
Well doth any wise earthly Prince know how to value the liberality of his loyall Subjects, who shall assist him in his great want with a small summe of money, especially if he knoweth that they are deeply impoverished & struggle with their necessity, which makes his gracious goodnesse to interpret a small gift a great one, comming from a large Heart, confined to a narrow Estate.
Well does any wise earthly Prince know how to valve the liberality of his loyal Subject's, who shall assist him in his great want with a small sum of money, especially if he Knoweth that they Are deeply impoverished & struggle with their necessity, which makes his gracious Goodness to interpret a small gift a great one, coming from a large Heart, confined to a narrow Estate.
how beggarly in Goodnesse, so that sorrow for our Sinnes comes from us with great difficulty and disadvantage, we are faine to strive and struggle against our corruptions, before one teare be extracted.
how beggarly in goodness, so that sorrow for our Sins comes from us with great difficulty and disadvantage, we Are feign to strive and struggle against our corruptions, before one tear be extracted.
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Spigellius in his Booke of Anatomy, telleth us, That many English Mothers and Nurses have a foolish custome to swaddle the breasts of their new-borne Babes over-hard,
Spigellius in his Book of Anatomy, Telleth us, That many English Mother's and Nurse's have a foolish custom to swaddle the breasts of their newborn Babes overhard,
when first we had our Being, we were so soule-bound with sin, and hard tied with the bands of Originall Corruption, that it hindreth the spirituall breathing of all our affections.
when First we had our Being, we were so soul-bound with since, and hard tied with the bans of Original Corruption, that it hindereth the spiritual breathing of all our affections.
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this serves to confute the jollity of this Age. Wherein, instead of weeping bitterly, we have laughing heartily, and quaffing constantly, and faring daintily,
this serves to confute the jollity of this Age. Wherein, instead of weeping bitterly, we have laughing heartily, and quaffing constantly, and faring daintily,
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In those dayes the Lord began to cut Israel, short, 2 Kings 10. 23. And God now begins to cut England short, short in men short in meat, short in money, short in wealth,
In those days the Lord began to Cut Israel, short, 2 Kings 10. 23. And God now begins to Cut England short, short in men short in meat, short in money, short in wealth,
Is this a time for people to affect fond fashions, when it is to be feared we shall be all brought into the same fashion of Ruine and Desolation? A strange People!
Is this a time for people to affect found fashions, when it is to be feared we shall be all brought into the same fashion of Ruin and Desolation? A strange People!
who can dance at so dolefull musique, as the Passing-bell of a Church and Common-wealth? Take heed, Atheisme knocks at the doore of the hearts of all men,
who can dance At so doleful music, as the Passing-bell of a Church and Commonwealth? Take heed, Atheism knocks At the door of the hearts of all men,
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Think not that Christ will call each of you immediately from Heaven as he did, Saul, Saul, why perscutest thou me? or that with S. Austin, you shall here a voice saying to you, tolle & lege, take up thy book and read:
Think not that christ will call each of you immediately from Heaven as he did, Saul, Saul, why perscutest thou me? or that with S. Austin, you shall Here a voice saying to you, Take & lege, take up thy book and read:
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Every reproofe of the Preacher, is the crowing of the Cock, every check in your Conscience, is the crowing of the Cock, every spectacle of Mortality presented before you, every affliction inflicted upon you, every motion to Repentance arising within you, is the crowing of the Cock.
Every reproof of the Preacher, is the crowing of the Cock, every check in your Conscience, is the crowing of the Cock, every spectacle of Mortality presented before you, every affliction inflicted upon you, every motion to Repentance arising within you, is the crowing of the Cock.
and quiet, commanded that no Cocks should be kept in their City, that so they might sleep the more soundly, not having their heads troubled with the proclamations of those Heraulds of the Morning.
and quiet, commanded that no Cocks should be kept in their city, that so they might sleep the more soundly, not having their Heads troubled with the Proclamations of those Heralds of the Morning.
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So I am afraid there be some that could wish, that there were no more Preachers in England, then at one time there were smiths in Israell, no Cocks to crow, no wayes to waken them out of the sleep of their carnall security.
So I am afraid there be Some that could wish, that there were no more Preachers in England, then At one time there were smiths in Israel, no Cocks to crow, no ways to waken them out of the sleep of their carnal security.
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Neitherneed I to use any other motive to incite you to spirituall sorrow, then the very words of our Saviour, Mat. 5. 4. Blessed are those that mourn, for they shall be comforted.
Neitherneed I to use any other motive to incite you to spiritual sorrow, then the very words of our Saviour, Mathew 5. 4. Blessed Are those that mourn, for they shall be comforted.
Peter was comforted afterwards, yea, he had an expresse of Comfort dispatch'd and addressed to him in particular ▪ Mark. 16. 7. But goe your way, and tell his Disciples and Peter, that he goeth before you into Gallilee.
Peter was comforted afterwards, yea, he had an express of Comfort dispatched and addressed to him in particular ▪ Mark. 16. 7. But go your Way, and tell his Disciples and Peter, that he Goes before you into Galilee.
Which ragge (they say) still remaines at Rome, fit therein to wrap up the rest of their Apocraphal Traditions. Grant it a tale that this Saint gave a handkerchief to him, it is a truth, that he will give one to every good Saint, to take away their teares,
Which rag (they say) still remains At Room, fit therein to wrap up the rest of their Apocraphal Traditions. Grant it a tale that this Saint gave a handkerchief to him, it is a truth, that he will give one to every good Saint, to take away their tears,
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23. It is reported of Aristotle that great Philosopher, that being unable to unriddle that mystery of nature, the motion of the Sea, impatient of his ignorance, he wilfully drowned himselfe in that water which Posed him, with these words, Quid ego non capio te, tu capias me, because I cannot conceive thee, thou shalt containe me:
23. It is reported of Aristotle that great Philosopher, that being unable to unriddle that mystery of nature, the motion of the Sea, impatient of his ignorance, he wilfully drowned himself in that water which Posed him, with these words, Quid ego non Capio te, tu capias me, Because I cannot conceive thee, thou shalt contain me:
But seeing that the happinesse Heaven mounteth so High, that it cannot enter into the heart of man to conceive it, let us labour so to live here, that in due time going hence, we may enter into those Joyes, which cannot enter into us,
But seeing that the happiness Heaven mounts so High, that it cannot enter into the heart of man to conceive it, let us labour so to live Here, that in due time going hence, we may enter into those Joys, which cannot enter into us,
and be received by that Blisse, which cannot be conceived by our braine, Where amongst many other worthy Saints we shall meet with S. Peter, though not in the Pensive posture wherein we find him my Text,
and be received by that Bliss, which cannot be conceived by our brain, Where among many other worthy Saints we shall meet with S. Peter, though not in the Pensive posture wherein we find him my Text,
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IN these foure Psalmes which immediately follow one another, we may find the soul of David, presented in all the several postures of Piety, lying, standing, sitting, kneeling.
IN these foure Psalms which immediately follow one Another, we may find the soul of David, presented in all the several postures of Piety, lying, standing, sitting, kneeling.
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Lent is a season for sorrow, this Week is the suburbs of Lent, this day the leader of this weeke, Shrove-Sunday, antiently used for penitents confessing of their sinnes.
Lent is a season for sorrow, this Week is the suburbs of Lent, this day the leader of this Week, Shrove-Sunday, anciently used for penitents confessing of their Sins.
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namely with expressions after the manner of men, to make it work to our capacities, let us praise God for his goodnesse herein, that whereas we could not ascend to him, he doth descend to us,
namely with expressions After the manner of men, to make it work to our capacities, let us praise God for his Goodness herein, that whereas we could not ascend to him, he does descend to us,
The first was Poverty, We read that his Father Jesse passed for an old man, we read not that he passed for a rich man, and probably his seaven proper sonnes, were the principall part of his wealth.
The First was Poverty, We read that his Father Jesse passed for an old man, we read not that he passed for a rich man, and probably his seaven proper Sons, were the principal part of his wealth.
Secondly, painefulnesse: David, though the youngest was not made a darling, but a drudge, sent by his father to follow the Ewes big with young, where he may seeme to have learned innocence and simplicity from the sheep he kept.
Secondly, painfulness: David, though the youngest was not made a darling, but a drudge, sent by his father to follow the Ewes big with young, where he may seem to have learned innocence and simplicity from the sheep he kept.
David began to be good betimes, a young Saint, and yet crossed that pestilent Proverb, was no old devill. And what is more still, he was constant in the fornace of affliction, Psal. 88. 15. Even from my youth up thy terrors have I suffered with a troubled mind.
David began to be good betimes, a young Saint, and yet crossed that pestilent Proverb, was no old Devil. And what is more still, he was constant in the furnace of affliction, Psalm 88. 15. Even from my youth up thy terrors have I suffered with a troubled mind.
The question then will be this, how could that water be corrupted, which was daily clarified? how could that steele gather rust, which was duly filed? How could Davids soule in his youth be sooty with sinne, which was constantly scoured with suffering.
The question then will be this, how could that water be corrupted, which was daily clarified? how could that steel gather rust, which was duly filed? How could Davids soul in his youth be sooty with sin, which was constantly scoured with suffering.
7. But the answer is easie, for though David, for the maine were a man after Gods own heart, (the best transcript of the best copy) yet he, especially in his youth, had his faults and infirmities, yea his sinnes and transgressions.
7. But the answer is easy, for though David, for the main were a man After God's own heart, (the best transcript of the best copy) yet he, especially in his youth, had his Faults and infirmities, yea his Sins and transgressions.
Though the Scripture maketh no mention of any eminent sin in his youth, the businesse with Beersheba being justly to be referred to Davids reduced, and elder age.
Though the Scripture makes no mention of any eminent since in his youth, the business with Beersheba being justly to be referred to Davids reduced, and elder age.
It is as injurious an inference, to conclude all bad which are beautifull, as it is a false and flattering consequence, to say all are honest who are deformed.
It is as injurious an Inference, to conclude all bad which Are beautiful, as it is a false and flattering consequence, to say all Are honest who Are deformed.
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when he could not tell his own, Psal. 19. Who can tell how oft he offendeth? Or how can Davids sinnes be knowne to me, which he confesseth were unknowne to himselfe, which made him to say, O Lord cleanse me from my secret sinnes.
when he could not tell his own, Psalm 19. Who can tell how oft he offends? Or how can Davids Sins be known to me, which he Confesses were unknown to himself, which made him to say, Oh Lord cleanse me from my secret Sins.
8. The second objection hath more difficulty in it, which is this, this may seeme but a superfluous prayer of David. For whereas in Charity it may and must be presumed, that David long since had beg'd pardon for his youthfull sinnes, that upon his begging, God had granted it, that upon his granting God never revoked it.
8. The second objection hath more difficulty in it, which is this, this may seem but a superfluous prayer of David. For whereas in Charity it may and must be presumed, that David long since had begged pardon for his youthful Sins, that upon his begging, God had granted it, that upon his granting God never revoked it.
What need now had David to preferre this petition for pardon of antiquated sinne, time out of mind committed by him, time out of minde remitted by God?
What need now had David to prefer this petition for pardon of antiquated sin, time out of mind committed by him, time out of mind remitted by God?
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So then the sence of his words sound thus, Remember not Lord the sinnes of my youth, that is, Lord lighten and lessen the afflictions which lye upon me, in this mine old age, justly inflicted on me, for my youthfull sinnes.
So then the sense of his words found thus, remember not Lord the Sins of my youth, that is, Lord lighten and lessen the afflictions which lie upon me, in this mine old age, justly inflicted on me, for my youthful Sins.
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Thirdly, Gods pardon for sinnes past, is ever granted with this condition, that the Party so pardoned, is bound to his good behaviour for the time to come, which if he breaks, he deserves in the strictnesse of Justice to forfeit the benefit of his Pardon.
Thirdly, God's pardon for Sins past, is ever granted with this condition, that the Party so pardoned, is bound to his good behaviour for the time to come, which if he breaks, he deserves in the strictness of justice to forfeit the benefit of his Pardon.
Now David was guilty afterward in that grand transgression of Beersheba and Uriah, which might in the extremity of Justice have made all his youthfull sinnes to be punished afresh upon him.
Now David was guilty afterwards in that grand Transgression of Beersheba and Uriah, which might in the extremity of justice have made all his youthful Sins to be punished afresh upon him.
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Lastly, Grant David certainly assured of the Pardon of his youthfull sinnes, yet Gods Servants may pray for those blessings they have in possession, not for the obtaining of that they have, that is needlesse;
Lastly, Grant David Certainly assured of the Pardon of his youthful Sins, yet God's Servants may pray for those blessings they have in possession, not for the obtaining of that they have, that is needless;
and then these words, Remember not the sinnes of my youth, amount to this effect, Blessed be thy gracious goodnesse, who hast forgiven me the sins of my youth.
and then these words, remember not the Sins of my youth, amount to this Effect, Blessed be thy gracious Goodness, who hast forgiven me the Sins of my youth.
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However, here we may see that in matters of Devotion, too much caution cannot doe amisse, in the point of Pardon for sinnes, we cannot seek too oft, shut too safe, binde too sure.
However, Here we may see that in matters of Devotion, too much caution cannot do amiss, in the point of Pardon for Sins, we cannot seek too oft, shut too safe, bind too sure.
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And therefore David who prayes elsewhere, Lord remember David in his Troubles, he could well be contented God would remember Davids Person to protect it, Davids Piety to reward it, Davids Misery to remove it, wrong done to David to revenge it;
And Therefore David who prays elsewhere, Lord Remember David in his Troubles, he could well be contented God would Remember Davids Person to Pact it, Davids Piety to reward it, Davids Misery to remove it, wrong done to David to revenge it;
but is under Tutors, and governours, untill the time appointed of the Father, which time, though long a comming, when it comes at last, is very welcome to young men.
but is under Tutors, and Governors, until the time appointed of the Father, which time, though long a coming, when it comes At last, is very welcome to young men.
and though they dare not lay their action against their Parents, yet to make the best amends they may to themselves, whom they conceive heretofore wrong'd with too much restraint, they will hereafter right with too much liberty.
and though they Dare not lay their actium against their Parents, yet to make the best amends they may to themselves, whom they conceive heretofore wronged with too much restraint, they will hereafter right with too much liberty.
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For there is nothing that more frights men from profanesse and into piety, then the serious apprehension of death appearing, with the Arrerages thereof, eternall damnation, in case the party dieth not in the faith and favour of God.
For there is nothing that more frights men from profaneness and into piety, then the serious apprehension of death appearing, with the Arrearages thereof, Eternal damnation, in case the party Dieth not in the faith and favour of God.
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when they goe about any great Action, start all doubts, dangers, and difficulties, probable, and possible, whereby sometimes it comes to passe, that by their tedious tarrying on causelesse caution, they lose the advantage of great Actions, which are made to goe off with a spring of speedy execution;
when they go about any great Actium, start all doubts, dangers, and difficulties, probable, and possible, whereby sometime it comes to pass, that by their tedious tarrying on causeless caution, they loose the advantage of great Actions, which Are made to go off with a spring of speedy execution;
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so on the other side, young men who know litle, and feare less, being loath to confesse the poverty of their experience by borrowing councell from others, rashly runne on, often to their hurt, alwayes to their hazard,
so on the other side, young men who know little, and Fear less, being loath to confess the poverty of their experience by borrowing council from Others, rashly run on, often to their hurt, always to their hazard,
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Yea, David himselfe cannot be excused from this sinne of Rashnesse, witnesse his words to Abigail, the 1 of Sam. 25. 34. As the Lord God of Israel liveth,
Yea, David himself cannot be excused from this sin of Rashness, witness his words to Abigail, the 1 of Sam. 25. 34. As the Lord God of Israel lives,
A precipitate project, what if the master was wilfull, must all the servants be wofull? what if Nabal had been too niggardly of his meate, must David be too prodigall of his sword? Yea,
A precipitate project, what if the master was wilful, must all the Servants be woeful? what if Nabal had been too niggardly of his meat, must David be too prodigal of his sword? Yea,
and therefore S. Paul writing to Timothy, 2 Tim. 2. 22. Flee youthfull lusts. One might thinke this precept, to Timothy might well have been spared, considering that Timothy had a weake body, subject to often infirmities,
and Therefore S. Paul writing to Timothy, 2 Tim. 2. 22. Flee youthful Lustiest. One might think this precept, to Timothy might well have been spared, considering that Timothy had a weak body, Subject to often infirmities,
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As for sinnes extraordinary, waiters on youth, they are innumerable, being as many as any other age hath, either inclination to desire, or ability to commit.
As for Sins extraordinary, waiters on youth, they Are innumerable, being as many as any other age hath, either inclination to desire, or ability to commit.
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But you will say, where shall middle age People be placed? Shall they be wholly neglected in the dispensation of this dayes doctrine? I answer, middle age People, shall have free leave and liberty to rank and reduce themselves, either amongst the young,
But you will say, where shall middle age People be placed? Shall they be wholly neglected in the Dispensation of this days Doctrine? I answer, middle age People, shall have free leave and liberty to rank and reduce themselves, either among the young,
wherefore as you tender the Glory of God, the health of your bodies, the saving of your souls, let me intreate you to be carefull to avoid the sins of youth.
Wherefore as you tender the Glory of God, the health of your bodies, the Saving of your Souls, let me entreat you to be careful to avoid the Sins of youth.
for your Lands may be lost, your goods gone, but this possession ye shall be sure of, (a strange Possession often purchased by Prodigality) you shall possesse the sinnes of your youth,
for your Lands may be lost, your goods gone, but this possession you shall be sure of, (a strange Possession often purchased by Prodigality) you shall possess the Sins of your youth,
and indulgent to the frailty of humane flesh, Rejoyce, O young man in thy youth, &c. The second is a Commination, contrary to good Musick, it is harshest in the close, I should like the Indentures well but for the condition:
and indulgent to the frailty of humane Flesh, Rejoice, Oh young man in thy youth, etc. The second is a Commination, contrary to good Music, it is harshest in the close, I should like the Indentures well but for the condition:
And whosoever shall be pleased to count the number, and mark the age of this Sacrifice in the old Testament, shall find more Kids and Lambs offered, then Goats and old Sheep.
And whosoever shall be pleased to count the number, and mark the age of this Sacrifice in the old Testament, shall find more Kids and Lambs offered, then Goats and old Sheep.
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Have ye not read of a Tyrant who having had one of his eyes accidentally put out, cruelly caused an eye of every one of his subjects to be bored out, that they might not mock at his deformity? And so seeing youth is taken away from you, you would put it out in others, perswading them if you could prevaile, to deprive themselves of those pleasures, to which youth doth intitle them.
Have you not read of a Tyrant who having had one of his eyes accidentally put out, cruelly caused an eye of every one of his subject's to be bored out, that they might not mock At his deformity? And so seeing youth is taken away from you, you would put it out in Others, persuading them if you could prevail, to deprive themselves of those pleasures, to which youth does entitle them.
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as I feare there be some, and hope there be few, and wish there were none, to such I say in the holy Irony of the Prophet Michaiah to King Ahab, Goe up and prosper.
as I Fear there be Some, and hope there be few, and wish there were none, to such I say in the holy Irony of the Prophet Michaiah to King Ahab, Go up and prosper.
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Coorse Complements were exchanged betwixt Pharaoh and Moses at their last meeting, Exod. 10. 28. Pharaoh began, Get thee gone, look to thy selfe, see my face no more.
Course Compliments were exchanged betwixt Pharaoh and Moses At their last meeting, Exod 10. 28. Pharaoh began, Get thee gone, look to thy self, see my face no more.
25. Secondly, desire not, that as the Sun went back ten degrees on the diall of Ahaz, so that thou mightest be ten dayes, ten Weeks, ten Moneths, ten yeares younger then thou art.
25. Secondly, desire not, that as the Sun went back ten Degrees on the dial of Ahaz, so that thou Mightest be ten days, ten Weeks, ten Months, ten Years younger then thou art.
What Souldier having escaped a desperate fight, desireth himselfe againe in the midst of it? What sea-man having escaped the Sands and Shelves, wisheth himself there again? and seeing ye have passed salum juventutis, as Tully termes it, the troublesome Sea of youth;
What Soldier having escaped a desperate fight, Desires himself again in the midst of it? What seaman having escaped the Sands and Shelves, wishes himself there again? and seeing you have passed salum juventutis, as Tully terms it, the troublesome Sea of youth;
why should you wish your selves in it again? Neither thinke to say within your selves, O if we were young againe, the time which formerly we mispent in riot, we would hereafter improve in piety.
why should you wish your selves in it again? Neither think to say within your selves, Oh if we were young again, the time which formerly we Mis-spent in riot, we would hereafter improve in piety.
Gardiners can tell you, that when Rose-trees are clipt in the moneth of May, so that then they cannot bring Roses, they doe commonly bring them in the Autumn spring, in the month of September. And it is possible,
Gardiners can tell you, that when Rose-trees Are clipped in the Monn of May, so that then they cannot bring Roses, they do commonly bring them in the Autumn spring, in the Monn of September. And it is possible,
or restraining grace, from the excrescencies of youth, when you are young, I say it is possible, that you may be visited with such guests in your old age,
or restraining grace, from the Excrescences of youth, when you Are young, I say it is possible, that you may be visited with such guests in your old age,
For were we at this instant arraigned for some sinnes we have done, we would plead, Not guilty. Not that we would be so impudent as to deny them if we did remember them,
For were we At this instant arraigned for Some Sins we have done, we would plead, Not guilty. Not that we would be so impudent as to deny them if we did Remember them,
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and may say with him, What shall we say unto my Lord? what shall we speak? or how shall we clear our selves? God hath found out the iniquity of thy servants.
and may say with him, What shall we say unto my Lord? what shall we speak? or how shall we clear our selves? God hath found out the iniquity of thy Servants.
though our sinnes be set in order, and though the books be opened, be the books never so big, be the volumes never so vast, it matters not how big the books be of the debts we have owed if all be crost.
though our Sins be Set in order, and though the books be opened, be the books never so big, be the volumes never so vast, it matters not how big the books be of the debts we have owed if all be crossed.
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