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their inward conceits and intellectuals being after a wonderful manner as it were Figured, and Character'd, (as St. Basil expresses it) by his spirit,
their inward conceits and intellectuals being After a wondered manner as it were Figured, and Charactered, (as Saint Basil Expresses it) by his Spirit,
Which way of manifesting his will, unto many other gracious priviledges which it had, above that which in after ages came in place of it, had this added, that it brought with it unto the man, to whom it was made, a preservation against all doubt and hesitancy, a full assurance both who the author was,
Which Way of manifesting his will, unto many other gracious privileges which it had, above that which in After ages Come in place of it, had this added, that it brought with it unto the man, to whom it was made, a preservation against all doubt and hesitancy, a full assurance both who the author was,
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We that are their ofspring ought, as St. Chrysostome tell us, so to have demeand our selves, that it might have been with us as it was with them, that we might have had no need of writing, no other teacher,
We that Are their offspring ought, as Saint Chrysostom tell us, so to have demand our selves, that it might have been with us as it was with them, that we might have had no need of writing, no other teacher,
but the spirit, no other books but our hearts, no other means to have been taught the things of God, Nisi inspirationis divinae internam suaviorémque doctrinam, ubi sine sonis sermonum & sine elementis literarum, eo dulciùs quo secretiùs veritas loquitur;
but the Spirit, no other books but our hearts, no other means to have been taught the things of God, Nisi inspirationis Divinae internam suaviorémque Doctrinam, ubi sine sonis Sermons & sine Elementis Literarum, eo dulciùs quo secretiùs veritas loquitur;
as saith Fulgentius. NONLATINALPHABET NONLATINALPHABET saith Isidorus Pelusiota: for it is a great argument of our shame and imperfection that the holy things are written in books.
as Says Fulgentius. Says Isidorus Pelusiota: for it is a great argument of our shame and imperfection that the holy things Are written in books.
For amongst all those acts of the Jews, which God in his book hath registred for our instruction, there is not one concerning any pretended ambiguitie or obscurity of the Text and Letter of their Law, which might draw them into faction and schisme;
For among all those acts of the jews, which God in his book hath registered for our instruction, there is not one Concerning any pretended ambiguity or obscurity of the Text and letter of their Law, which might draw them into faction and Schism;
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But ever since the Gospel was committed to writing, what age, what monument of the Churches acts is not full of debate and strife, concerning the force and meaning of those writings, which the holy Ghost hath left us to be the law and rule of faith? St. Paul, one of the first penmen of the Holy Ghost, who in Paradise heard words which it was not lawful for man to utter, hath left us words in writing, which it is not safe for any man to be too busie to interpret.
But ever since the Gospel was committed to writing, what age, what monument of the Churches acts is not full of debate and strife, Concerning the force and meaning of those writings, which the holy Ghost hath left us to be the law and Rule of faith? Saint Paul, one of the First penmen of the Holy Ghost, who in Paradise herd words which it was not lawful for man to utter, hath left us words in writing, which it is not safe for any man to be too busy to interpret.
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No sooner had he laid down his pen, almost ere the ink was dry, were there found Syllabarum aucupes, such as St. Ambrose spake of, qui nescire aliquid erubescunt, & per occasionem obscuritatis tendunt laqueos deceptionis, who thought there could be no greater disparagement unto them,
No sooner had he laid down his pen, almost ere the ink was dry, were there found Syllables aucupes, such as Saint Ambrose spoke of, qui Not know Aliquid erubescunt, & per occasionem obscuritatis tendunt laqueos deceptionis, who Thought there could be no greater disparagement unto them,
who taking advantage of the obscurity of St. Pauls text, made the letter of the Gospel of life and peace, the most-forcible instrument of mortal quarrel and contention.
who taking advantage of the obscurity of Saint Paul's text, made the Letter of the Gospel of life and peace, the most-forcible Instrument of Mortal quarrel and contention.
Which the unlearned, &c. In which words, for our more orderly proceeding, we will consider, First, the sin it self that is here reprehended, wresting of Scripture:
Which the unlearned, etc. In which words, for our more orderly proceeding, we will Consider, First, the since it self that is Here reprehended, wresting of Scripture:
Secondly the persons guilty of this offence, discipher'd unto us in two Epithets, unlearned, unstable. Last of all the danger in the last words, unto their own damnation. And first of the sin it self, together with some of the special causes of it.
Secondly the Persons guilty of this offence, deciphered unto us in two Epithets, unlearned, unstable. Last of all the danger in the last words, unto their own damnation. And First of the since it self, together with Some of the special Causes of it.
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NONLATINALPHABET. They wrest. They deal with Scripture as Chimicks deal with natural bodies, torturing them to extract that out of them which God and nature never put in them.
. They wrest. They deal with Scripture as Chemists deal with natural bodies, torturing them to extract that out of them which God and nature never put in them.
A learned writer in the age of our fathers, commenting upon Scripture spake most truly when he said, that his Comments gave no light unto the text, the text gave light unto his Comments.
A learned writer in the age of our Father's, commenting upon Scripture spoke most truly when he said, that his Comments gave no Light unto the text, the text gave Light unto his Comments.
Other expositions may give rules and directions for understanding their authors, but Scripture gives rules to exposition it self, and interprets the interpreter.
Other expositions may give rules and directions for understanding their Authors, but Scripture gives rules to exposition it self, and interprets the interpreter.
Wherefore when we made in Scripture, non pro sententia divinarum Scripturarum, as St. Austine speaks, sed pro nostra ita dimicantes ut tan velimus Scripturarum esse quae nostra est:
Wherefore when we made in Scripture, non Pro sententia divinarum Scripturarum, as Saint Augustine speaks, sed Pro nostra ita dimicantes ut tan Velimus Scripturarum esse Quae nostra est:
So that the complaint which one makes, concerning the dissention of Physicians about the diseases of our bodies, is true likewise in these disputes which concern the cure of our souls, hincillae circa aegros miserae sententiarum concertationes, nullo idem censente, ne videatur accessio alterius.
So that the complaint which one makes, Concerning the dissension of Physicians about the diseases of our bodies, is true likewise in these disputes which concern the cure of our Souls, hincillae circa Aegros miserae sententiarum concertationes, nullo idem censente, ne Videatur accessio alterius.
A fault anciently amongst the Christians so apparant, that it needed not an Apostolical spirit to discover it, the very heathen themselves to our shame and confusion, have justly, judiciously,
A fault anciently among the Christians so apparent, that it needed not an Apostolical Spirit to discover it, the very heathen themselves to our shame and confusion, have justly, judiciously,
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and sharply taxt us for it. Ammianus Marcellinus passing his censure upon Constantius the Emperour: Christianam religionem absolutam & simplicem (saith he:
and sharply taxed us for it. Ammianus Marcellinus passing his censure upon Constantius the Emperor: Christianam religionem absolutam & simplicem (Says he:
In qua scrutanda perplexiùs quàm componenda gratiùs, excitavit dissidia pluri••a, quae progressa fusiùs aluit concertatione verborum, dum ritum omnem ad suum trahere conatur arbitrium.
In qua scrutanda perplexiùs quàm componenda gratiùs, Excitavit Dissidia pluri••a, Quae progressa fusiùs aluit concertatione verborum, dum Ritum omnem ad suum trahere conatur Arbitrium.
and is strongly possest of an opinion, and resolute to maintain it, to finde some places of Scripture, which by good handling will be woed to cast a favourable countenance upon it.
and is strongly possessed of an opinion, and resolute to maintain it, to find Some places of Scripture, which by good handling will be wooed to cast a favourable countenance upon it.
Pythagoras Schollers having been bred up in the doctrine of numbers, when afterward they diverted upon the studies of nature, fancied unto themselves somewhat in natural bodies like unto numbers,
Pythagoras Scholars having been bred up in the Doctrine of numbers, when afterwards they diverted upon the studies of nature, fancied unto themselves somewhat in natural bodies like unto numbers,
It was, and is to this day, a fashion in the hotter countreys, at noon, when the sun is in his strength, to retire themselves to their Closets or beds,
It was, and is to this day, a fashion in the hotter Countries', At noon, when the sun is in his strength, to retire themselves to their Closets or Beds,
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the neighbouring nations every one striving to make it self Lord of them: so is it with these places that are so fertile, as it were, of interpretation,
the neighbouring Nations every one striving to make it self Lord of them: so is it with these places that Are so fertile, as it were, of Interpretation,
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A second thing occasioning us to transgress against Scripture, and the discreet and sober handling of it, is our too quick and speedy entrance upon the practise of interpreting it, in our young and green years,
A second thing occasioning us to transgress against Scripture, and the discreet and Sobrium handling of it, is our too quick and speedy Entrance upon the practice of interpreting it, in our young and green Years,
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and so timely venting our crude and unconcocted studies, quod est ubique perniciosissimum, praevenit vires fiducia, a thing which in all cases is most pernicious, presumption is greater then strength,
and so timely venting our crude and unconcocted studies, quod est ubique perniciosissimum, praevenit vires Fiducia, a thing which in all cases is most pernicious, presumption is greater then strength,
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So Eckius in his Chrysopassus, a work of his so termed, wherein he discusses the question of predestination, in the very entrance of his work tells us, that he therefore enterpris'd to handle this argument,
So Eckius in his Chrysoprase, a work of his so termed, wherein he discusses the question of predestination, in the very Entrance of his work tells us, that he Therefore enterprised to handle this argument,
because forsooth he thought it to be the fittest question in which he might Juveniles calores exercere. The ancient Masters of fence amongst the Romans were wont to set up a post,
Because forsooth he Thought it to be the Fittest question in which he might Juveniles calores exercere. The ancient Masters of fence among the Roman were wont to Set up a post,
St. Jerome, a man not too easily brought on to acknowledge the errours of his writings, amongst those few things which he doth retract, censures nothing so sharply as the mistake of his youth in this kinde.
Saint Jerome, a man not too Easily brought on to acknowledge the errors of his writings, among those few things which he does retract, censures nothing so sharply as the mistake of his youth in this kind.
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He thought it one of the greatest sins of his youth, that being carried away through an inconsiderate heat in his studies of Scripture, he adventured to interpret Abdias the Prophet allegorically,
He Thought it one of the greatest Sins of his youth, that being carried away through an inconsiderate heat in his studies of Scripture, he adventured to interpret Abdias the Prophet allegorically,
Old men, saith our best natural master, by reason of the experience of their often mistakes, are hardly brought constantly to affirm any thing, NONLATINALPHABET they will always caute••ously interline their speeches, with it may bees, and peradventures, and other such particles of wariness and circumspection.
Old men, Says our best natural master, by reason of the experience of their often mistakes, Are hardly brought constantly to affirm any thing, they will always caute••ously interline their Speeches, with it may Bees, and Peradventure, and other such particles of wariness and circumspection.
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Out of which conceit it is that we see St. Austine in his books de Genesi ad literam, to have written only by way of questions and interrogations,
Out of which conceit it is that we see Saint Augustine in his books the Genesis ad Literam, to have written only by Way of questions and interrogations,
after the manner of Aristotle in his Problemes, that he might not, (for so he gives his reason, by being over positive prejudice others, and peradventure truer interpretations:
After the manner of Aristotle in his Problems, that he might not, (for so he gives his reason, by being over positive prejudice Others, and Peradventure truer interpretations:
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Wherefore not without especial providence it is, that the Holy Ghost by St. Paul giving precepts to Timothy, concerning the quality of those who were to be admitted to the distributing of Gods holy word, expresly prescribes against a young Scholler, least saith he, he be puft up. For as it hath been noted of men, who are lately grown rich, that they differ from other rich men only in this, NONLATINALPHABET that commonly they have all the faults, that rich men have and many more:
Wherefore not without especial providence it is, that the Holy Ghost by Saint Paul giving Precepts to Timothy, Concerning the quality of those who were to be admitted to the distributing of God's holy word, expressly prescribes against a young Scholar, least Says he, he be puffed up. For as it hath been noted of men, who Are lately grown rich, that they differ from other rich men only in this, that commonly they have all the Faults, that rich men have and many more:
Wherefore if Hippocrates in his Physician required these two things, NONLATINALPHABET great industry and long experience, the one as tillage to sow the seed, the other as time and season of the year to bring it to maturity:
Wherefore if Hippocrates in his physician required these two things, great industry and long experience, the one as tillage to sow the seed, the other as time and season of the year to bring it to maturity:
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That wch the Roman Priest somtimes told an over pleasant, and witty vestal Virgin, Coli Deos sanctè magis quam scitè, hath in this great work of exposition of Scripture an especial place.
That which the Roman Priest sometimes told an over pleasant, and witty vestal Virgae, Coli Gods sanctè magis quam scitè, hath in this great work of exposition of Scripture an especial place.
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whilst in sublimity of his wit, in his Comments on Scripture, conceiving Meteors and airy speculations, he brought forth those dangerous errors, which drew upon his person the Churches heaviest censure;
while in sublimity of his wit, in his Comments on Scripture, conceiving Meteors and airy speculations, he brought forth those dangerous errors, which drew upon his person the Churches Heaviest censure;
but a loose and wanton work, being summon'd by a Provincial Synod, was told, that which was true, that his work did rather endanger the manners then profit the wits of his Reader,
but a lose and wanton work, being summoned by a Provincial Synod, was told, that which was true, that his work did rather endanger the manners then profit the wits of his Reader,
Those deep and subtil heresies concerning the Trinity, the Divinity of Christ and of the holy Ghost, the Union and Division of the Divine Substance and Persons, were all of them begotten in the heat of their wits;
Those deep and subtle heresies Concerning the Trinity, the Divinity of christ and of the holy Ghost, the union and Division of the Divine Substance and Persons, were all of them begotten in the heat of their wits;
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yea, by the strength of them were they conceived, and born and brought to that growth, that if it had been possible for the gates of Hell to prevail against the Church, they would have prevailed this way.
yea, by the strength of them were they conceived, and born and brought to that growth, that if it had been possible for the gates of Hell to prevail against the Church, they would have prevailed this Way.
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It is in this respect so degenerated, that it scarsly for some hundreth of years hath brought forth a childe that carries any shew of his Fathers countenance.
It is in this respect so degenerated, that it scarcely for Some Hundredth of Years hath brought forth a child that carries any show of his Father's countenance.
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The reason of all, that hitherto I have in this point delivered, is this, Sharpness of wit hath commonly with it two ill companions, pride, and levity.
The reason of all, that hitherto I have in this point Delivered, is this, Sharpness of wit hath commonly with it two ill Sodales, pride, and levity.
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It was an excellent observation of the wise Grecian, NONLATINALPHABET &c. Sad and dull spirited men usually mannage matters of State better then quick and nimble wits.
It was an excellent observation of the wise Grecian, etc. Sad and dull spirited men usually manage matters of State better then quick and nimble wits.
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For such for the most part have not learnt that lesson, the meaning of that voice that came to the Pythagorean, that was desirous to remove the ashes of his dead friend out of his grave, NONLATINALPHABET things lawfully setled and composed must not be moved.
For such for the most part have not learned that Lesson, the meaning of that voice that Come to the Pythagorean, that was desirous to remove the Ashes of his dead friend out of his grave, things lawfully settled and composed must not be moved.
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For they move all things, and leave nothing without question and innovation, NONLATINALPHABET as Nazianzen speaks, out of desire to amend what is already well.
For they move all things, and leave nothing without question and innovation, as Nazianzen speaks, out of desire to amend what is already well.
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And therefore we see that for the most part such, if they be in place of Authority, by unseasonable and unnecessary tampering, put all things into tumult, and combustion.
And Therefore we see that for the most part such, if they be in place of authority, by unseasonable and unnecessary tampering, put all things into tumult, and combustion.
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The persons are noted unto us in two Epithets, unlearned, unstable. First, unlearned, It was Sain Jeroms complaint, that practitioners of other Arts could contain themselves within the bounds of their own Profession, Sola Scripturarum ars est, quam sibi omnes passim vendicant.
The Persons Are noted unto us in two Epithets, unlearned, unstable. First, unlearned, It was Sain Jeroms complaint, that practitioners of other Arts could contain themselves within the bounds of their own Profession, Sola Scripturarum ars est, quam sibi omnes passim vendicant.
NONLATINALPHABET (so Nazianzen speaks) as if this great mystery of Christianity were but some one of the common, base, inferior, and contemptible trades.
(so Nazianzen speaks) as if this great mystery of Christianity were but Some one of the Common, base, inferior, and contemptible trades.
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and repeat much of them even by heart, as bearing witness to what they hold: whereas indeed they do but pronounce the words, but understand not either what they speak,
and repeat much of them even by heart, as bearing witness to what they hold: whereas indeed they do but pronounce the words, but understand not either what they speak,
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The reason of these mens offence against Scripture, is the same with the cause of their miscarriage in civil actions, NONLATINALPHABET saith Thucydi•• NONLATINALPHABET.
The reason of these men's offence against Scripture, is the same with the cause of their miscarriage in civil actions, Says Thucydi••.
Quintilian making a question, why unlearned men seem many times to be more copious then the learned (for commonly such men never want matter of discourse) answers that it is because whatsoever conceit comes into their heads, without care or choice they broach it, cum doctis sit electio & modus:
Quintilian making a question, why unlearned men seem many times to be more copious then the learned (for commonly such men never want matter of discourse) answers that it is Because whatsoever conceit comes into their Heads, without care or choice they broach it, cum doctis sit Electio & modus:
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Wise hearted men, in whom the Lord hath put wisdom and understanding to know how to work all manner of work for the service of the sanctuary, like Bezaleel and Aholiab refuse much of the stuff which is presented them.
Wise hearted men, in whom the Lord hath put Wisdom and understanding to know how to work all manner of work for the service of the sanctuary, like Bezaleel and Aholiab refuse much of the stuff which is presented them.
But this kinde of men whom here our Apostle notes, are naturally men of bold and daring spirits, quicquid dixerint, hoc legem Dei putant, as Saint Jerome speaks, whatsoever conceit is begotten in their heads, the spirit of God is presently the father of it:
But this kind of men whom Here our Apostle notes, Are naturally men of bold and daring spirits, quicquid dixerint, hoc legem Dei Putant, as Saint Jerome speaks, whatsoever conceit is begotten in their Heads, the Spirit of God is presently the father of it:
how great a portion of our labour and industry would this alone require? Wherefore if Quintilian thought it necessary to admonish young men that they should not presume themselves satis instructos, si quem ex iis, qui breves circumferuntur, artis libellum edidicerint,
how great a portion of our labour and industry would this alone require? Wherefore if Quintilian Thought it necessary to admonish young men that they should not presume themselves satis instructos, si Whom ex iis, qui breves circumferuntur, artis libellum edidicerint,
much more is it behooveful that young students in so high, so spacious, so large a profession, be advised nor to think themselves sufficiently provided upon their acquaintance with some Notitia, or Systeme of some technical divine.
much more is it behooveful that young Students in so high, so spacious, so large a profession, be advised nor to think themselves sufficiently provided upon their acquaintance with Some Notitia, or System of Some technical divine.
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in regard of whom our little tractats and pocket volumes in this kinde, what are they but as Grashoppers? I speak not this like some seditious or factious spie, to bring weakness of hands,
in regard of whom our little tractates and pocket volumes in this kind, what Are they but as Grasshoppers? I speak not this like Some seditious or factious spy, to bring weakness of hands,
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But as the voice of Gods people sometime was, by the sword of God and of Gideon, so that which here gives the victory must be the grace of God and our industry.
But as the voice of God's people sometime was, by the sword of God and of gideon, so that which Here gives the victory must be the grace of God and our industry.
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then a childe can with Hercules. but I forbear and pass away unto the second epithet, by which these rackers of Scriptures, are by St. Peter stiled Vastable.
then a child can with Hercules. but I forbear and pass away unto the second epithet, by which these rackers of Scriptures, Are by Saint Peter styled Vastable.
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For not to doubt in things in which we are conversant, is either by reason of excellency and serenity of understanding throughly apprehending the main principles on which all things are grounded, together with the discrying of the several passages from them unto particular conclusions,
For not to doubt in things in which we Are conversant, is either by reason of excellency and serenity of understanding thoroughly apprehending the main principles on which all things Are grounded, together with the descrying of the several passages from them unto particular conclusions,
It lies not in the worlds power to give in this case a text of sufficient authority to compose and fix the thoughts of a soul, that is dispos'd to doubt.
It lies not in the world's power to give in this case a text of sufficient Authority to compose and fix the thoughts of a soul, that is disposed to doubt.
For since that it is confest at all hands, that the sense and meaning of Scripture is the rule and ground of our Christian tenents, whensoever we alter them, we must needs give a new sense unto the word of God.
For since that it is confessed At all hands, that the sense and meaning of Scripture is the Rule and ground of our Christian tenants, whensoever we altar them, we must needs give a new sense unto the word of God.
The especial cause of this levity and flitting disposition in the common and ordinary sort of men, is their disability to discern of the strength of such reasons,
The especial cause of this levity and flitting disposition in the Common and ordinary sort of men, is their disability to discern of the strength of such Reasons,
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In which too sudden entertainment of objections, they resemble the state of those, who are lately recovered out of some long sickness, qui et si reliquias effugerint, suspicionibus tamen inquietantur, Seneca & omnem c••lorem corporis sui calumniantur: Who never more wrong themselves then by suspecting every alteration of their temper,
In which too sudden entertainment of objections, they resemble the state of those, who Are lately recovered out of Some long sickness, qui et si Reliquias effugerint, suspicionibus tamen inquietantur, Senecca & omnem c••lorem corporis sui calumniantur: Who never more wrong themselves then by suspecting every alteration of their temper,
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and being affrighted at every little passion of heat, as if it were an ague-fit. To bring these men therefore unto an NONLATINALPHABET and to purchase them a setledness of minde;
and being affrighted At every little passion of heat, as if it were an ague-fit. To bring these men Therefore unto an and to purchase them a settledness of mind;
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that temper that St. Austine doth require in him that reads his book, tales meorum Scriptorem velim judices, qui responsionem non semper desiderent, quum his quae leguntur audierint aliquid contradici:
that temper that Saint Augustine does require in him that reads his book, tales meorum Scriptorem velim Judges, qui responsionem non semper desiderent, Whom his Quae leguntur audierint Aliquid contradici:
the same temper must be found in every reader of Scripture, he must not be at a stand and require an answer to every objection that is made against them.
the same temper must be found in every reader of Scripture, he must not be At a stand and require an answer to every objection that is made against them.
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so when we are so easily dord and amated with every Sophisme, it is a certain argument of great defect of inward furniture and worth, which should as it were ballance the minde and keep it upright against all outward occurrents whatsoever.
so when we Are so Easily Dordrecht and amated with every Sophism, it is a certain argument of great defect of inward furniture and worth, which should as it were balance the mind and keep it upright against all outward occurrents whatsoever.
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the reasons and grounds of them, though they might be given, yet it fits not that credit and trust which we owe him, once to search into, or call in question.
the Reasons and grounds of them, though they might be given, yet it fits not that credit and trust which we owe him, once to search into, or call in question.
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and threatens death unto it, it is commonly an argument, that there is more then ordinary, that there is some especial sin, which shall draw with it some especial punishment.
and threatens death unto it, it is commonly an argument, that there is more then ordinary, that there is Some especial since, which shall draw with it Some especial punishment.
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This sin of wresting of Scripture in the eye of some of the ancients seemed so ougly, that they have ranged it in the same rank with the sin against the holy Ghost.
This since of wresting of Scripture in the eye of Some of the ancients seemed so ugly, that they have ranged it in the same rank with the since against the holy Ghost.
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It cannot therefore be avoided, but he that wilfully strives to fasten some sense of his own upon it, other then the very nature of the place will bear, must needs take upon him the Person of God,
It cannot Therefore be avoided, but he that wilfully strives to fasten Some sense of his own upon it, other then the very nature of the place will bear, must needs take upon him the Person of God,
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If he then that abases the Princes coin deserves to die, what is his desert that instead of the tried silver of Gods word stamps the name and Character of God upon Nehushtan, upon base brazen stuff of his own? Thirdly, No Scripture is of private interpretation, saith the Apostle.
If he then that abases the Princes coin deserves to die, what is his desert that instead of the tried silver of God's word stamps the name and Character of God upon Nehushtan, upon base brazen stuff of his own? Thirdly, No Scripture is of private Interpretation, Says the Apostle.
Wherefore as the Lords of the Philistines sometimes said of the kine that drew the Ark unto Bethshemesh; If they go of themselves, then is this from God;
Wherefore as the lords of the philistines sometime said of the kine that drew the Ark unto Bethshemesh; If they go of themselves, then is this from God;
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As for those marvellous discourses of some, framed upon presumption of the spirits help in private, in judging or Interpreting of difficult places of Scripture, I must needs confess I have often wondred at the boldness of them.
As for those marvellous discourses of Some, framed upon presumption of the spirits help in private, in judging or Interpreting of difficult places of Scripture, I must needs confess I have often wondered At the boldness of them.
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The effects of the spirit (as far as they concern knowledge and instruction) are not particular Information for resolution in any doubtful case (for this were plainly revelation) but as the Angel, which was sent unto Cornelius, informs him not,
The effects of the Spirit (as Far as they concern knowledge and instruction) Are not particular Information for resolution in any doubtful case (for this were plainly Revelation) but as the Angel, which was sent unto Cornelius, informs him not,
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The promise to the Apostles of the Spirit which should lead them into all truth, was made good unto them by private and secret informing their understandings, with the knowledge of high and heavenly mysteries, which as yet had never entred into the conceit of any man.
The promise to the Apostles of the Spirit which should led them into all truth, was made good unto them by private and secret informing their understandings, with the knowledge of high and heavenly Mysteres, which as yet had never entered into the conceit of any man.
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To us for information, otherwise then out of these books, the spirit speaks not. When the spirit regenerates a man, it infuses no knowledge of any point of faith,
To us for information, otherwise then out of these books, the Spirit speaks not. When the Spirit regenerates a man, it infuses no knowledge of any point of faith,
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or sends him to learn them from the mouth of his teachers. More then this in the ordinary proceeding of the holy spirit, in matter of instruction. I yet could never descrie.
or sends him to Learn them from the Mouth of his Teachers. More then this in the ordinary proceeding of the holy Spirit, in matter of instruction. I yet could never descry.
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by so much the more prone are they to kindle schisme and contention in the Church, by how much they seem to themselves to be endued with a more eminent measure of spirit then their brethren;
by so much the more prove Are they to kindle Schism and contention in the Church, by how much they seem to themselves to be endued with a more eminent measure of Spirit then their brothers;
NONLATINALPHABET for if, saith he, we strive with violence to draw and apply those texts to Christ, which apparantly pertain not to him, we shall gain nothing but this, to make all the places that are spoken of him suspected;
for if, Says he, we strive with violence to draw and apply those texts to christ, which apparently pertain not to him, we shall gain nothing but this, to make all the places that Are spoken of him suspected;
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S. Austine in his books de Genesi ad litteram, sharply reproves some Christians, who out of some places of Scripture misunderstood, fram'd unto themselves a kinde of knowledge in Astronomy and Physiology, quite contrary unto some part of heathen learning in this kinde, which were true and evident unto sense.
S. Augustine in his books the Genesis ad litteram, sharply reproves Some Christians, who out of Some places of Scripture misunderstood, framed unto themselves a kind of knowledge in Astronomy and Physiology, quite contrary unto Some part of heathen learning in this kind, which were true and evident unto sense.
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and the rest of the mysteries of our profession, if they finde them faulty in these things, of which themselves have undeniable demonstration? Yea though the cause we maintain be never so good,
and the rest of the Mysteres of our profession, if they find them faulty in these things, of which themselves have undeniable demonstration? Yea though the cause we maintain be never so good,
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St. Austine observ'd that there were some qui cum de aliquibus, qui sanctum nomen profitentur aliquid criminis vel falsi sonuerit, vel veri patuerit, instant, satagunt, ambiunt ut de omnibus hoc credatur.
Saint Augustine observed that there were Some qui cum de aliquibus, qui sanctum Nome profitentur Aliquid Criminis vel False sonuerit, vel very patuerit, instant, satagunt, ambiunt ut de omnibus hoc credatur.
That the Church of Rome hath great cause to suspect her self, to fear least she have a great part in the prophesies of that book, I think the most partial will not deny.
That the Church of Rome hath great cause to suspect her self, to Fear lest she have a great part in the prophecies of that book, I think the most partial will not deny.
Yet unto the expositors of it, I will give this advice, that they look that that befal not them, which Thucidides observes to befal the common sort of men:
Yet unto the expositors of it, I will give this Advice, that they look that that befall not them, which Thucydides observes to befall the Common sort of men:
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If we leave these, & ground our selves upon our private expositions of this book, we shall justly seem in the poverty of better proofs, to rest our selves upon those prophesies;
If we leave these, & ground our selves upon our private expositions of this book, we shall justly seem in the poverty of better proofs, to rest our selves upon those prophecies;
which, though in themselves they are most certain, yet our expositions of them must, (except God give yet further light unto his Church) necessarily be mixt with much uncertainty,
which, though in themselves they Are most certain, yet our expositions of them must, (except God give yet further Light unto his Church) necessarily be mixed with much uncertainty,
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NONLATINALPHABET &c. Then the Physicians presumption upon opinion, there is not one thing that brings either more blame to himself or danger to his patient.
etc. Then the Physicians presumption upon opinion, there is not one thing that brings either more blame to himself or danger to his patient.
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how little room then must opinion have in that knowledge, where nothing can have place but what is of eternal truth? Where if once we admit of opinion all is overthrown? But I conclude this point, adding only this general admonition, that we be not too peremptory in our positions, where express text of Scripture fails us:
how little room then must opinion have in that knowledge, where nothing can have place but what is of Eternal truth? Where if once we admit of opinion all is overthrown? But I conclude this point, adding only this general admonition, that we be not too peremptory in our positions, where express text of Scripture fails us:
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For experience hath shewed us, that the error and weakness of them being afterwards discovered brings great disadvantage to Christianity, and trouble to the Church.
For experience hath showed us, that the error and weakness of them being afterwards discovered brings great disadvantage to Christianity, and trouble to the Church.
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The Eastern Church before S. Basils time, had entertained generally a conceit, that that those Greek Particles, NONLATINALPHABET and the rest, were so divided among the Trinity, that each of the Persons had his Particle which was no way appliable to the rest.
The Eastern Church before S. Basils time, had entertained generally a conceit, that that those Greek Particles, and the rest, were so divided among the Trinity, that each of the Persons had his Particle which was no Way appliable to the rest.
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S. Basil having discovered this to be but a niceness and needless curiosity, beginning to teach so, raised in the Church such a tumult, that he brought upon himself a great labour of writing many tracts in Apology for himself, with much ado, ere matters could again be setled.
S. Basil having discovered this to be but a niceness and needless curiosity, beginning to teach so, raised in the Church such a tumult, that he brought upon himself a great labour of writing many tracts in Apology for himself, with much ado, ere matters could again be settled.
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Now because it is apparant that the end of this our Apostles admonition is to give the Church a caveat how she behave her self in handling of Scripture, give me leave a little, instead of the use of such doctrines as I have formerly laid down, to shew you,
Now Because it is apparent that the end of this our Apostles admonition is to give the Church a caveat how she behave her self in handling of Scripture, give me leave a little, instead of the use of such doctrines as I have formerly laid down, to show you,
and reasonably settle himself, any pretended obscurity of the text whatsoever notwithstanding. For which purpose the diligent observing of two rules shall be throughly available.
and reasonably settle himself, any pretended obscurity of the text whatsoever notwithstanding. For which purpose the diligent observing of two rules shall be thoroughly available.
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First, The literal, plain, and uncontroversable meaning of Scripture without any addition or supply by way of interpretation, is that alone which for ground of faith we are necessarily bound to accept,
First, The literal, plain, and uncontroversable meaning of Scripture without any addition or supply by Way of Interpretation, is that alone which for ground of faith we Are necessarily bound to accept,
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When we receded from the Church of Rome, one motive was, because she added unto Scripture her glosses as Canonical, to supply what the plain text of Scripture could not yield.
When we receded from the Church of Rome, one motive was, Because she added unto Scripture her Glosses as Canonical, to supply what the plain text of Scripture could not yield.
or if the evidence and assurance that he hath left us be not pregnant, and impossible to be defeated, there is necessarily opened an inlet to doubtfulness and wavering, which the nature of faith excludes.
or if the evidence and assurance that he hath left us be not pregnant, and impossible to be defeated, there is necessarily opened an inlet to doubtfulness and wavering, which the nature of faith excludes.
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This doctrine of the literal sense was never greivous or prejudicial to any, but onely to those who were inwardly conscious, that their positions were not sufficiently grounded.
This Doctrine of the literal sense was never grievous or prejudicial to any, but only to those who were inwardly conscious, that their positions were not sufficiently grounded.
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When Cardinal Cajetan in the days of our grandfathers had forsaken that vein of postilling and allegorising on Scripture, which for a long time had prevailed in the Church,
When Cardinal Cajetan in the days of our grandfathers had forsaken that vein of postilling and allegorising on Scripture, which for a long time had prevailed in the Church,
The truth is (as it will appear to him that reads his writings) this sticking close to the literal sense was that alone, which made him to shake many of those tenents, upon which the Church of Rome and the Reformed Churches differ.
The truth is (as it will appear to him that reads his writings) this sticking close to the literal sense was that alone, which made him to shake many of those tenants, upon which the Church of Rome and the Reformed Churches differ.
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But when the importunity of the Reformers, and the great credit of Calvins writings in that kinde, had forced the Divines of Rome to level their interpretations by the same line:
But when the importunity of the Reformers, and the great credit of Calvin's writings in that kind, had forced the Divines of Room to level their interpretations by the same line:
S. Basil thought the precept of Christ to the rich man in the Gospel, Go sell all thou hast and give unto the poor, to be spoken as a command universally and eternally binding all Christians without exception.
S. Basil Thought the precept of christ to the rich man in the Gospel, Go fell all thou hast and give unto the poor, to be spoken as a command universally and eternally binding all Christians without exception.
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yet is it of excellent use, to repress our boldness, whereby many times, under pretence of some inconvenience, we hinder Scripture from that latitude of sense, of which it is naturally capable.
yet is it of excellent use, to repress our boldness, whereby many times, under pretence of Some inconvenience, we hinder Scripture from that latitude of sense, of which it is naturally capable.
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It will certainly in the end prove safer for us to entertain Gods Commandments obsequio debito, then to interpret them acumine non desiderato. Those other ways of interpretation,
It will Certainly in the end prove safer for us to entertain God's commandments Obsequio Debito, then to interpret them acumine non desiderato. Those other ways of Interpretation,
And though of some part of these that may be said which one said of his own work, quod ad usum lusi, quod ad, molestiam laboravi, in respect of any profit comes by them, they are but sport,
And though of Some part of these that may be said which one said of his own work, quod ad usum lusi, quod ad, molestiam laboravi, in respect of any profit comes by them, they Are but sport,
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either to raise our affections or to spend our meditations, or (so it be with modesty) to practise our gifts of wit to the honor of him that gave them.
either to raise our affections or to spend our meditations, or (so it be with modesty) to practise our Gifts of wit to the honour of him that gave them.
For if we absolutely condemn these interpretations, then must we condemn a great part of antiquity, who are very much conversant in this kinde of interpreting.
For if we absolutely condemn these interpretations, then must we condemn a great part of antiquity, who Are very much conversant in this kind of interpreting.
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The Jewish Rabbins in their Comments on Scripture so oft as they met with hard and intricate texts, out of which they could not wrest themselves, were wont to shut up their discourse with this, Elias cumvenerit, solvet dubia:
The Jewish Rabbis in their Comments on Scripture so oft as they met with hard and intricate texts, out of which they could not wrest themselves, were wont to shut up their discourse with this, Elias cumvenerit, Solution Dubia:
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Not the Jews only, but the Learned Christians of all ages have found many things in Scripture which yet expect Elias. For besides those texts of Scriptures, which by reason of the hidden treasures of wisdom,
Not the jews only, but the Learned Christians of all ages have found many things in Scripture which yet expect Elias. For beside those texts of Scriptures, which by reason of the hidden treasures of Wisdom,
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and depth of sense and mystery laid up in them, are not yet conceived, there are in Scripture of things that are NONLATINALPHABET seemingly confus'd, NONLATINALPHABET carrying semblance of contrariety, anachronisms, metachronisms, and the like, which bring infinite obscurity to the text:
and depth of sense and mystery laid up in them, Are not yet conceived, there Are in Scripture of things that Are seemingly confused, carrying semblance of contrariety, anachronisms, metachronisms, and the like, which bring infinite obscurity to the text:
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If we mean not to settle our selves till all these things are answered, let us take heed least the like be said to us, which S. Austine said to some of the Gentiles, who refused to believe till all objections were satisfied sunt enim innumerabiles quae non sunt finiendae ante fidem, ne vita finiatur sine fide.
If we mean not to settle our selves till all these things Are answered, let us take heed lest the like be said to us, which S. Augustine said to Some of the Gentiles, who refused to believe till all objections were satisfied sunt enim innumerabiles Quae non sunt finiendae ante fidem, ne vita finiatur sine fide.
The Areopagites in Athens, when they were troubled in a doubtful case in which they durst not proceed to sentence, were wont causam in diem longissimam differre, to put it off till a day of hearing for some hundreth years after, avoiding by this means the further being importun'd with the suit.
The Areopagites in Athens, when they were troubled in a doubtful case in which they durst not proceed to sentence, were wont Causam in diem longissimam differre, to put it off till a day of hearing for Some Hundredth Years After, avoiding by this means the further being importuned with the suit.
In places of ambiguous and doubtful, or dark and intricate meaning, it is sufficient if we religiously admire and acknowledge and confess: using that moderation of Austine:
In places of ambiguous and doubtful, or dark and intricate meaning, it is sufficient if we religiously admire and acknowledge and confess: using that moderation of Augustine:
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Neutram partem affirmantes sive destruentes, sed tantummodo ab audaci affirmandi praesumptione revocantes. Qui credit, saith one, satis est illi quod Christus intelligat.
Neutram partem affirmantes sive destruentes, sed tantummodo ab audaci affirmandi presumption revocantes. Qui credit, Says one, satis est illi quod Christus Intelligat.
In the sixth General Councel Honorius Bishop of Rome is condemned for a Monothelite. Two Epistles there are of his which are produced to give evidence against him.
In the sixth General Council Honorius Bishop of Room is condemned for a Monothelite. Two Epistles there Are of his which Are produced to give evidence against him.
For the second (I speak with submission to better judgement) notwithstanding the sharp proceeding of the Councel against him, I verily suppose that he gives unto the Church the best Counsel, that ever yet was given for the setling of doubts, and final decision of controversie.
For the second (I speak with submission to better judgement) notwithstanding the sharp proceeding of the Council against him, I verily suppose that he gives unto the Church the best Counsel, that ever yet was given for the settling of doubts, and final decision of controversy.
and so abstain from teaching doctrinally either part, and content themselves with that express measure of faith, with which the Church hath hitherto rest satisfied.
and so abstain from teaching doctrinally either part, and content themselves with that express measure of faith, with which the Church hath hitherto rest satisfied.
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But I verily perswade my self, that if it had pleased those, who in all ages have been set to Govern the Church of God, betimes to have made use of this advise, to have taught men rather not to have doubted,
But I verily persuade my self, that if it had pleased those, who in all ages have been Set to Govern the Church of God, betimes to have made use of this Advice, to have taught men rather not to have doubted,
to have stopt and damm'd up the originals and springs of controversies, rather then by determining for the one part, to give them as it were a pipe and conduit to conveigh them to posterity, I perswade my self the Church had not suffered that inundation of opinions, with which at this day it is overrun.
to have stopped and dammed up the originals and springs of controversies, rather then by determining for the one part, to give them as it were a pipe and conduit to convey them to posterity, I persuade my self the Church had not suffered that inundation of opinions, with which At this day it is overrun.
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Is it not Saint Pauls own practise, when having brought in a question concerning Gods justice in predestination, he gives no other answer but this, O man, who art thou that disputest with God? Is it not his plain purpose to advise the disputer rather not to make the question,
Is it not Saint Paul's own practice, when having brought in a question Concerning God's Justice in predestination, he gives no other answer but this, Oh man, who art thou that Disputes with God? Is it not his plain purpose to Advice the disputer rather not to make the question,
even of those that are at home amongst us, might by this way long since have been determin'd? I have, I confess, the same disease that my first Parents in Paradise had, a desire to know more then I need.
even of those that Are At home among us, might by this Way long since have been determined? I have, I confess, the same disease that my First Parents in Paradise had, a desire to know more then I need.
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But I always thought it a very judicious commendation, which is given to Julius Agricola, that he knew how to bridle his desire in pursuit of knowledge, retinuitque, quod est difficillimum, ex scientia modum.
But I always Thought it a very judicious commendation, which is given to Julius Agricola, that he knew how to bridle his desire in pursuit of knowledge, retinuitque, quod est difficillimum, ex scientia modum.
It shall well befit our Christian modesty to participate somewhat of the Sceptike, and to use their NONLATINALPHABET till the NONLATINALPHABET and remainder of our knowledge be supplied by Christ:
It shall well befit our Christian modesty to participate somewhat of the Sceptic, and to use their till the and remainder of our knowledge be supplied by christ:
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To conclude, S. Austine in his eightieth Epistle discoursing of the speedy or slow coming of our Saviour to judgement, to shew that it is the safest way to teach neither,
To conclude, S. Augustine in his eightieth Epistle discoursing of the speedy or slow coming of our Saviour to judgement, to show that it is the Safest Way to teach neither,
but to suspend our belief, and confess our ignorance, ranging himself with men of this temper, obsecro te (saith he to Hesychius, to whom he writes that Epistle) obsecro te ut me talem non spernas.
but to suspend our belief, and confess our ignorance, ranging himself with men of this temper, Obsecro te (Says he to Hesychius, to whom he writes that Epistle) Obsecro te ut me talem non spernas.
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onely to ground for faith on the plain uncontroversable Text of Scripture, and for the rest to expect and pray for the coming of our Elias, this shall compose our waverings,
only to ground for faith on the plain uncontroversable Text of Scripture, and for the rest to expect and pray for the coming of our Elias, this shall compose our waverings,
seen may I be of many, but to be heard with any latitude and compass my natural imperfection doth quite cut of:) I had not I say in this place this day been seen;
seen may I be of many, but to be herd with any latitude and compass my natural imperfection does quite Cut of:) I had not I say in this place this day been seen;
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Ambition of great and famous Auditories I leave to those whose better gifts and inward endowments are Admonitioners unto them of the great good they can do,
Ambition of great and famous Auditors I leave to those whose better Gifts and inward endowments Are Admonitioners unto them of the great good they can do,
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Vnto my self have I evermore applied that of St. Hierome, mihi sufficit cum auditore & Lectore pauperculo in angulo Monasterii susurrare, a small, a private, a retired auditory better accords both with my will and my abilities.
Unto my self have I evermore applied that of Saint Jerome, mihi sufficit cum auditor & Lectore pauperculo in Angulo Monastery susurrare, a small, a private, a retired auditory better accords both with my will and my abilities.
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We that come to this place as God came to Elias in the mount, in a soft and still voice, to those which are near us, are that which the grace of God doth make us,
We that come to this place as God Come to Elias in the mount, in a soft and still voice, to those which Are near us, Are that which the grace of God does make us,
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unto the rest we are but Statues: such therefore as my Imperfection in this kinde shall offend, such as this day are my spectators only, know, I trust whom they are to blame.
unto the rest we Are but Statues: such Therefore as my Imperfection in this kind shall offend, such as this day Are my spectators only, know, I trust whom they Are to blame.
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As for me, the end of whose coming is to exhort you to a gracious interpreting of each others imperfections, having first premised this Apology for my self, it is now time to descend to the exposition of that Scripture, which I have propos'd.
As for me, the end of whose coming is to exhort you to a gracious interpreting of each Others imperfections, having First premised this Apology for my self, it is now time to descend to the exposition of that Scripture, which I have proposed.
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Infirmum in side recipite, &c. Him that is weak in the faith receive, &c. GOodness, of all the attributes, by which a man may be stiled, hath chief place and Soveraignty.
Infirmum in side recipite, etc. Him that is weak in the faith receive, etc. goodness, of all the attributes, by which a man may be styled, hath chief place and Sovereignty.
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For all other Excellencies and Eminent qualities which raise in the mindes of men, some opinion and conceit of us, may occasion peradventure some strong respect in another kinde;
For all other Excellencies and Eminent qualities which raise in the minds of men, Some opinion and conceit of us, may occasion Peradventure Some strong respect in Another kind;
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but that which makes one man a God unto another, that which doth tye the Souls of men unto us, that which like the Eye of the Bridegroom, in the book of Canticles, ravishes the heart of him that looks upon it, is Goodness, without this mankinde were but (as one speaks) Commissiones merae, & arena sine calce, stones heapt together without morter,
but that which makes one man a God unto Another, that which does tie the Souls of men unto us, that which like the Eye of the Bridegroom, in the book of Canticles, ravishes the heart of him that looks upon it, is goodness, without this mankind were but (as one speaks) Commissions merae, & arena sine calce, stones heaped together without mortar,
For this it hath singular in it, above all other properties, of which our Nature is capable, that it is the most Available to Humane Society, incorporating,
For this it hath singular in it, above all other properties, of which our Nature is capable, that it is the most Available to Humane Society, incorporating,
and as it were kneading us together by softness of disposition, by being compassionate, by gladly communicating to the necessity of others, by Transfusing our selves into others,
and as it were kneading us together by softness of disposition, by being compassionate, by gladly communicating to the necessity of Others, by Transfusing our selves into Others,
and rejoyceth in equalling others unto it self, and loses its Nature, when it ceases to be communicable. The Heathen speaking of God usually stile him by two Attributes.
and Rejoiceth in equalling Others unto it self, and loses its Nature, when it ceases to be communicable. The Heathen speaking of God usually style him by two Attributes.
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Optimus & Maximus, the one importing his goodness, the other his Power. In the first place they call'd him Optimus, a name signifying his goodness, giving the precedency unto it;
Optimus & Maximus, the one importing his Goodness, the other his Power. In the First place they called him Optimus, a name signifying his Goodness, giving the precedency unto it;
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and therefore all the Acts of our Saviour, while he conversed on earth among men, were purely the issues of his tenderness without any aspersion of Severity, two only excepted:
and Therefore all the Acts of our Saviour, while he conversed on earth among men, were purely the issues of his tenderness without any aspersion of Severity, two only excepted:
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I mean his Chasing the Prophaners out of the Temple, and the Curse laid upon the innocent Fig-tree: and yet in both these mercy rejoyced against judgment and his goodness had the preheminence.
I mean his Chasing the Profaners out of the Temple, and the Curse laid upon the innocent Fig tree: and yet in both these mercy rejoiced against judgement and his Goodness had the pre-eminence.
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For the first brought some smart with it indeed, but no harm at all, as Fathers use to chastise their Children by means that fear them more then hurt them.
For the First brought Some smart with it indeed, but no harm At all, as Father's use to chastise their Children by means that Fear them more then hurt them.
and hath ordained us a course of Religious and Christian service unto him, known by nothing more then goodness and compassion. The very Heathen themselves,
and hath ordained us a course of Religious and Christian service unto him, known by nothing more then Goodness and compassion. The very Heathen themselves,
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though utter enemies unto it, have candidly afforded us this Testimony. Ammianus Marcellinus taxing Georgius a factious and proud Bishop of Alexandria, for abusing the weakness of Constantius the Emperour by base tale-bearing and privy informations;
though utter enemies unto it, have candidly afforded us this Testimony. Ammianus Marcellinus taxing George a factious and proud Bishop of Alexandria, for abusing the weakness of Constantius the Emperor by base talebearing and privy informations;
And Tertullian tells us that anciently among the Heathen, the professors of Christanity, were called, not Christiani, but Chrestiani, from a word signifying Benignity and sweetness of disposition.
And Tertullian tells us that anciently among the Heathen, the professors of Christianity, were called, not Christians, but Christian, from a word signifying Benignity and sweetness of disposition.
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The learned of our times, who for our instruction, have written de Notis Ecclesiae by what notes and signes, we may know the Church of Christ may seem to have but ill forgotten, this which the Heathen man had so clearly discovered.
The learned of our times, who for our instruction, have written de Notes Ecclesiae by what notes and Signs, we may know the Church of christ may seem to have but ill forgotten, this which the Heathen man had so clearly discovered.
For what reason is there, why that should not be one of the chiefest notes of the Church of Christ, which did so especially Characterize a Christian man,
For what reason is there, why that should not be one of the chiefest notes of the Church of christ, which did so especially Characterise a Christian man,
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of this thing therefore so excellent in it self, so useful, so principally commended by the precept and example of our blessed Saviour, one especial part is,
of this thing Therefore so excellent in it self, so useful, so principally commended by the precept and Exampl of our blessed Saviour, one especial part is,
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Him that is weak in Faith, &c. To know the natural ground and occasion of which words, it shall be very pertinent, to note unto you, that with the Church of Christ,
Him that is weak in Faith, etc. To know the natural ground and occasion of which words, it shall be very pertinent, to note unto you, that with the Church of christ,
as it signifies a Company of men on earth, it fares no otherwise, then it doth with other Societies, and civil Corporations. One thing there is unavoidable,
as it signifies a Company of men on earth, it fares not otherwise, then it does with other Societies, and civil Corporations. One thing there is unavoidable,
For the taking away therefore of tumult and combustion, which through this inequality might arise, it was anciently accounted an excellent policy in the Romane state, that men of greater account and place, did as it were share the inferiour sort amongst themselves,
For the taking away Therefore of tumult and combustion, which through this inequality might arise, it was anciently accounted an excellent policy in the Roman state, that men of greater account and place, did as it were share the inferior sort among themselves,
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Even thus it fares with the Church of God, it cannot be, that all in it should be of equal worth, it is likewise distinguished into Plebem and Optimates. Some there are,
Even thus it fares with the Church of God, it cannot be, that all in it should be of equal worth, it is likewise distinguished into Plebem and Optimates. some there Are,
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and those that either through aboundance of spiritual graces, or else of natural gifts do far out-strip a great part of other Christians, these are the Optimates, the Nobles of the Church whom our Apostle, some where calls strong men in Christ. Others there are,
and those that either through abundance of spiritual graces, or Else of natural Gifts do Far outstrip a great part of other Christians, these Are the Optimates, the Nobles of the Church whom our Apostle, Some where calls strong men in christ. Others there Are,
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and of Godliness, or otherwise weak in manners and behaviour, and these are the Plebs the Many of the Church, whom our Apostle sometimes calls Brethren of low degree, sometimes Babes in Christ, and here in my text the weak and sick in faith.
and of Godliness, or otherwise weak in manners and behaviour, and these Are the Plebs the Many of the Church, whom our Apostle sometime calls Brothers of low degree, sometime Babes in christ, and Here in my text the weak and sick in faith.
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Men, by nature querulous, and apt to take exception, NONLATINALPHABET saith Electra in the Tragedy. A sick man is a pettish, and wayward Creature hard to be pleased;
Men, by nature querulous, and apt to take exception, Says Electra in the Tragedy. A sick man is a pettish, and wayward Creature hard to be pleased;
Vxoris vitium aut tollendum est aut ferendum, either a man must amend, or endure the faults of his wife, he that amends them makes his wife the better,
Vxoris Vitium Or tollendum est Or ferendum, either a man must amend, or endure the Faults of his wife, he that amends them makes his wife the better,
for were all men strong, were all of sufficient discretion, to see and judge of Conveni••ncy, where were the glory of our forbearance? As well therefore to increase the reward of the strong man in Christ,
for were all men strong, were all of sufficient discretion, to see and judge of Conveni••ncy, where were the glory of our forbearance? As well Therefore to increase the reward of the strong man in christ,
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as to stop the whining and murmuring of the weaker sort, and to give content at all hands, our Apostle like a good Tribune in this Text gives a rule of Christian popularity advising the man of worthier parts, to avoid all sleighting behaviour, to open the arms of tenderness and compassion,
as to stop the whining and murmuring of the Weaker sort, and to give content At all hands, our Apostle like a good Tribune in this Text gives a Rule of Christian popularity advising the man of Worthier parts, to avoid all Slighting behaviour, to open the arms of tenderness and compassion,
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It is one of the commonest grounds upon which Treason is rais'd, Absolom had the Art of it, who by being plausible, by commiserating the peoples wrongs, and wishing the redress;
It is one of the Commonest grounds upon which Treason is raised, Absalom had the Art of it, who by being plausible, by commiserating the peoples wrongs, and wishing the redress;
but what alters and undoes the Kingdoms of this world, that strengthens and increases the Kingdom of God, Absolom the popular Christian, that hath the art of winning mens souls,
but what alters and undoes the Kingdoms of this world, that strengthens and increases the Kingdom of God, Absalom the popular Christian, that hath the art of winning men's Souls,
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as much by familiarity, as by superciliousness and contempt. Wherefore even our love and courtesie must be managed by discretion. St. Paul saw this well;
as much by familiarity, as by superciliousness and contempt. Wherefore even our love and courtesy must be managed by discretion. Saint Paul saw this well;
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and therefore he prescribes limits to our affections, and having in the former part of my text counselled us as Christ did Peter, to let loose our nets, to make a draught;
and Therefore he prescribes Limits to our affections, and having in the former part of my text counseled us as christ did Peter, to let lose our nets, to make a draught;
to do as Joseph did in Egypt, open our garners and store-houses, that all may come to buy, to admit of all, to exclude none, from our indulgence and courtesie, in this second part But not to doubtful disputations;
to do as Joseph did in Egypt, open our garners and storehouses, that all may come to buy, to admit of all, to exclude none, from our indulgence and courtesy, in this second part But not to doubtful disputations;
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or come within the borders of it, so hath the Apostle appointed certain limits to our love and favour, within which it shall not be lawful for the people to come.
or come within the borders of it, so hath the Apostle appointed certain Limits to our love and favour, within which it shall not be lawful for the people to come.
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Inlarge we the Phylacteries of our goodness as broad as we list, give we all countenance unto the meaner sort, admit we them into all inwardness, and familiarity;
Enlarge we the Phylacteries of our Goodness as broad as we list, give we all countenance unto the meaner sort, admit we them into all inwardness, and familiarity;
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For many there are, otherwise right good men, yet weak in judgement, who have fallen upon sundry private conceits, such as are unnecessary differencing of meats and drinks, di•••ction of days or (to exemplifie my self in some conceit of our times ) some singular opinions concerning the State of Souls departed, private interpretations of obscure Texts of Scripture, and others of the same nature:
For many there Are, otherwise right good men, yet weak in judgement, who have fallen upon sundry private conceits, such as Are unnecessary differencing of Meats and drinks, di•••ction of days or (to exemplify my self in Some conceit of our times) Some singular opinions Concerning the State of Souls departed, private interpretations of Obscure Texts of Scripture, and Others of the same nature:
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of these or the like thoughts, which have taken root in the hearts of men of shallow capacity, those who are more surely grounded, may not presume themselves to bee judges, many of these things of themselves, are harmless,
of these or the like thoughts, which have taken root in the hearts of men of shallow capacity, those who Are more surely grounded, may not presume themselves to be judges, many of these things of themselves, Are harmless,
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This though I take to be the more natural meaning of the words, (for indeed it is the main drift of our Apostles discourse in this chapter) yet chuse I rather to follow the former interpretation.
This though I take to be the more natural meaning of the words, (for indeed it is the main drift of our Apostles discourse in this chapter) yet choose I rather to follow the former Interpretation.
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First, because of the Authority of sundry learned Interpreters, and because it is very requisite that our age should have something said unto it concerning this over bold intrusion of all sorts of men into the discussing of doubtful Disputations. For Disputation, though it be an excellent help to bring the truth to light,
First, Because of the authority of sundry learned Interpreters, and Because it is very requisite that our age should have something said unto it Concerning this over bold intrusion of all sorts of men into the discussing of doubtful Disputations. For Disputation, though it be an excellent help to bring the truth to Light,
and by themselves we will not handle, but we will so order them, that still as we shall have in order discovered some kind of weak man, whom our Apostle would have received, we will immediately seek how far forth he hath a right to be an hearer of sacred disputation,
and by themselves we will not handle, but we will so order them, that still as we shall have in order discovered Some kind of weak man, whom our Apostle would have received, we will immediately seek how Far forth he hath a right to be an hearer of sacred disputation,
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And here because, that in comparison of him that is strong in Christ, every man of what estate soever, may be said to be weak, the strong man only excepted, we will in the number of the weak contain all persons whatsoever.
And Here Because, that in comparison of him that is strong in christ, every man of what estate soever, may be said to be weak, the strong man only excepted, we will in the number of the weak contain all Persons whatsoever.
so all weak persons whatsoever, though they seem to come behinde, and only touch the hem of my text, may peradventure receive some vertue from it to redress their weakness;
so all weak Persons whatsoever, though they seem to come behind, and only touch the hem of my text, may Peradventure receive Some virtue from it to redress their weakness;
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and that the goodness of a Christian man may be like the widdows oyle in the book of Kings, that never ceas'd running so long as there was a vessel to receive it. Wherefore to speak in general:
and that the Goodness of a Christian man may be like the Widows oil in the book of Kings, that never ceased running so long as there was a vessel to receive it. Wherefore to speak in general:
The distinction that is to be made, is not by excluding any, but not participating alike unto all, God did sometimes indeed tye his love to the Jewish Nation only,
The distinction that is to be made, is not by excluding any, but not participating alike unto all, God did sometime indeed tie his love to the Jewish nation only,
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For the goodness of a man which in Solomons judgement, extendeth even to a beast, much more must stretch it self to a man of the same nature with him, be his condition what it will.
For the Goodness of a man which in Solomons judgement, extendeth even to a beast, much more must stretch it self to a man of the same nature with him, be his condition what it will.
We that are of the heathen by the same same anology ought to be as tenderly affected to the rest our brethren, who though they be not as we are now, yet now are that which we sometimes were.
We that Are of the heathen by the same same Analogy ought to be as tenderly affected to the rest our brothers, who though they be not as we Are now, yet now Are that which we sometime were.
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and by the high way sides, for this end, that they might direct wandring passengers into the way, that they might relieve all that were distressed by want,
and by the high Way sides, for this end, that they might Direct wandering passengers into the Way, that they might relieve all that were distressed by want,
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This serves well to tax us, who affect a kinde of intempestive prudence, and unseasonable discretion in performing that little good we do, from whom so hardly after long enquiry and entreaty drops some small benevolence,
This serves well to Tax us, who affect a kind of intempestive prudence, and unseasonable discretion in performing that little good we do, from whom so hardly After long enquiry and entreaty drops Some small benevolence,
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unless we first cast doubts, and examine the persons, their lives, their necessities, though it be only to reach out some small thing, which is due unto him, whatsoever it be.
unless we First cast doubts, and examine the Persons, their lives, their necessities, though it be only to reach out Some small thing, which is due unto him, whatsoever it be.
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Be it that it was so yet no other thing befel them, then what befals their Lord, who knows and sees•• that his Sun-shine and his Rain is every day abused,
Be it that it was so yet no other thing befell them, then what befalls their Lord, who knows and sees•• that his Sunshine and his Rain is every day abused,
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and whom then can we exclude, that have a pattern of such courtesie proposed to us to follow? we read in our books of a nice Athenian being entertain'd in a place by one given to hospitality, finding anon that another was received with the like curtesie,
and whom then can we exclude, that have a pattern of such courtesy proposed to us to follow? we read in our books of a Nicaenae Athenian being entertained in a place by one given to hospitality, finding anon that Another was received with the like courtesy,
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I thought, said he, that I had found here NONLATINALPHABET but I have found NONLATINALPHABET I look't for a friends house, but I am fallen into an Inne to entertain all Comers, rather then a Lodging for some private & especial friends.
I Thought, said he, that I had found Here but I have found I looked for a Friends house, but I am fallen into an Inn to entertain all Comers, rather then a Lodging for Some private & especial Friends.
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For so both the precepts and examples I have brought, teach us, beneficia praestare non homini, sed humano generi, to extend our good, not to this or that man,
For so both the Precepts and Examples I have brought, teach us, Benefices praestare non Homini, sed Human generi, to extend our good, not to this or that man,
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Beloved, a Christian must be like unto Julians fig-tree, so Universally compassionate, that so all sorts of grafts by a kinde of Christian inoculation may be brought to draw life and nourishment from his root.
beloved, a Christian must be like unto Julians Fig tree, so Universally compassionate, that so all sorts of grafts by a kind of Christian inoculation may be brought to draw life and nourishment from his root.
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But I am all this while in a generality only, and I must not forget, that I have many particular sick Patients, in my Text, of whom every one must have his Recipe, and I must visit them all ere I go.
But I am all this while in a generality only, and I must not forget, that I have many particular sick Patients, in my Text, of whom every one must have his Recipe, and I must visit them all ere I go.
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For nothing is there that hath more prejudiced the cause of Religion, then this promiscuous and careless admission of all sorts to the hearing and handling of controversies,
For nothing is there that hath more prejudiced thee cause of Religion, then this promiscuous and careless admission of all sorts to the hearing and handling of controversies,
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For what need this great breed of writers, with which in this age the world doth swarm? how many of us might spare the pains in committing our Meditations to writing, contenting our selves to teach the people vivâ voce, and suffering our conceits quietly to die in their birth? The teaching the people by voice is perpetually necessary, should all of us every where speak but the same things;
For what need this great breed of writers, with which in this age the world does swarm? how many of us might spare the pains in committing our Meditations to writing, contenting our selves to teach the people vivâ voce, and suffering our conceits quietly to die in their birth? The teaching the people by voice is perpetually necessary, should all of us every where speak but the same things;
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G. Agricola writing de Animantibus subterraneis reports of a certain kinde of Spirits that converse in Minerals and much infest those that work in them,
G. Agricola writing de Animantibus subterraneis reports of a certain kind of Spirits that converse in Minerals and much infest those that work in them,
so fares it with a great part of the multitude, who thrust themselves into the controversies of the times, they write Books, move questions frame distinctions, give solutions,
so fares it with a great part of the multitude, who thrust themselves into the controversies of the times, they write Books, move questions frame Distinctions, give Solutions,
and seem sedulously to do, whatsoever the nature of the business requires, yet if any skilful workman in the Lords Mines shall come and examine their work, he shall finde them to be but Spirits in Minerals, and that withal this labor and stir there is nothing done.
and seem sedulously to do, whatsoever the nature of the business requires, yet if any skilful workman in the lords Mines shall come and examine their work, he shall find them to be but Spirits in Minerals, and that withal this labour and stir there is nothing done.
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but according to the same Analogy of Faith, even of the same questions that some might come into the hands of all, to some on this manner to another after that.
but according to the same Analogy of Faith, even of the same questions that Some might come into the hands of all, to Some on this manner to Another After that.
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For this may we think to have been the counsel of the Holy Ghost himself, who may seem even for this purpose, to have registred the self same things of Christ by three of the Evangelists with little difference;
For this may we think to have been the counsel of the Holy Ghost himself, who may seem even for this purpose, to have registered the self same things of christ by three of the Evangelists with little difference;
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Yet notwithstanding, if this speech of S. Austine admit of being qualified, then was there no time which more then this age required it, should be moderated, which I note,
Yet notwithstanding, if this speech of S. Augustine admit of being qualified, then was there no time which more then this age required it, should be moderated, which I note,
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For many of the Learned themselves are fallen upon this preposterous conceit, that learning consisteth rather in varieting of turning and quoting of sundry Authors,
For many of the Learned themselves Are fallen upon this preposterous conceit, that learning Consisteth rather in varieting of turning and quoting of sundry Authors,
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Justinian the Emporour when he found that the study of the Civil Law was surcharged and much confused, by reason of the great heaps of unnecessary writings, he calls an assembly of learned men, caus'd them to search the books, to cut of what was superfluous to gather into order and method the sum and substance of the whole Law:
Justinian the Emperor when he found that the study of the Civil Law was surcharged and much confused, by reason of the great heaps of unnecessary writings, he calls an assembly of learned men, caused them to search the books, to Cut of what was superfluous to gather into order and method the sum and substance of the Whole Law:
and so digest into order and method, and leave for the direction of posterity as it were Theological pandects: infinite store of our books might very well lie by,
and so digest into order and method, and leave for the direction of posterity as it were Theological pandects: infinite store of our books might very well lie by,
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yet certainly far from the Kingdom of Heaven they cannot be, yea, this sincerity of life though sever'd from true profession, did seem such a jewel in the eyes of some of the ancient Fathers, that their opinion was and so have they in their writings (erroneously doubtless) yet so have they testified it, that God hath in store for such men not only this mitigating mercy of which but now I spake,
yet Certainly Far from the Kingdom of Heaven they cannot be, yea, this sincerity of life though severed from true profession, did seem such a jewel in the eyes of Some of the ancient Father's, that their opinion was and so have they in their writings (erroneously doubtless) yet so have they testified it, that God hath in store for such men not only this mitigating mercy of which but now I spoke,
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Salvianus disputing what Faith is, Quid est igitur credulitas vel fides? saith he, opinor fideliter hominū Christo credere, id est, fidelē Deo esse, hoc est fideliter Dei mandata servare.
Salvianus disputing what Faith is, Quid est igitur credulitas vel fides? Says he, opinor Fideliter hominū Christ Believe, id est, fidelen God esse, hoc est Fideliter Dei Commandments servare.
Not therefore only a bare belief, but the fidelity & trustiness of Gods servants faithfully accomplishing the will of our Master, is required as a part of our Christian Faith.
Not Therefore only a bore belief, but the Fidis & trustiness of God's Servants faithfully accomplishing the will of our Master, is required as a part of our Christian Faith.
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And therefore Regulus that famous Roman, when he endured infinite torments rather then he would break his Oath, may thus far be counted a Martyr, and witness for the truth.
And Therefore Regulus that famous Roman, when he endured infinite torments rather then he would break his Oath, may thus Far be counted a Martyr, and witness for the truth.
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For in our discourses concerning the notes of a Christian man, by what signes we may know a man to be one of the visible company of Christ, we have so tied our selves to this outward profession that if we know no other vertue in a man,
For in our discourses Concerning the notes of a Christian man, by what Signs we may know a man to be one of the visible company of christ, we have so tied our selves to this outward profession that if we know no other virtue in a man,
but that he hath cond his Creed by heart, let his life be never so profane we think it argument enough for us to account him within the Pale and Circuit of the Church:
but that he hath cond his Creed by heart, let his life be never so profane we think it argument enough for us to account him within the Pale and Circuit of the Church:
and those who conceive well of those moral good things as of some tokens giving hope of life, we account but as a kinde of Manichees, who thought the very earth had life in it.
and those who conceive well of those moral good things as of Some tokens giving hope of life, we account but as a kind of manichees, who Thought the very earth had life in it.
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If I mistake, then it is S. James that hath abus'd me, for he describing Religion by its proper Acts, tells us, that True Religion and undefiled before God and the Father is to visit the Fatherless and the widow in their affliction,
If I mistake, then it is S. James that hath abused me, for he describing Religion by its proper Acts, tells us, that True Religion and undefiled before God and the Father is to visit the Fatherless and the widow in their affliction,
So that the thing which is an especial refine dialect of the new Christian language signifies nothing but morality and civility, that in the language of the holy Ghost imports true Religion.
So that the thing which is an especial refine dialect of the new Christian language signifies nothing but morality and civility, that in the language of the holy Ghost imports true Religion.
Wherefore any difference that the holy Ghost makes notwithstanding, the man of vertuous dispositions, though ignorant of the mystery of Christ, be it Fabricius or Regulus or any ancient heathen man, famous for sincerity and uprightness of carriage, hath as sure a claim and interest in the Church of Christ as the man deepest skil'd in, most certainly believing,
Wherefore any difference that the holy Ghost makes notwithstanding, the man of virtuous dispositions, though ignorant of the mystery of christ, be it Fabricius or Regulus or any ancient heathen man, famous for sincerity and uprightness of carriage, hath as sure a claim and Interest in the Church of christ as the man Deepest skilled in, most Certainly believing,
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and Antiquity hath either left us true, or forged us false Epistles betwixt Saint Paul himself and Seneca. Now as for the admitting of any of these men to the discussing of the doubts in our Religious mysteries, who either know not,
and Antiquity hath either left us true, or forged us false Epistles betwixt Saint Paul himself and Senecca. Now as for the admitting of any of these men to the discussing of the doubts in our Religious Mysteres, who either know not,
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Since we have confest these men to be in a sort dead, as having no supernatural quickning grace from above, to put into their hands the handling of the word of life at all, much more of discussing of the doubtful things in it, were nothing else,
Since we have confessed these men to be in a sort dead, as having no supernatural quickening grace from above, to put into their hands the handling of the word of life At all, much more of discussing of the doubtful things in it, were nothing Else,
a true professor, but a man of prophane and wicked life, one more dangerously ill then the former, have we any recipe for this man? May seem for him there is no balm in Gilead, he seems like unto the Lepar in the law,
a true professor, but a man of profane and wicked life, one more dangerously ill then the former, have we any recipe for this man? May seem for him there is no balm in Gilead, he seems like unto the Lepar in the law,
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So great and general a liberty at that time had the world assumed for the practise of that sin of fornication, that strictly to have forbidden them the company of fornicators had almost been to have excluded them the society of mankinde.
So great and general a liberty At that time had the world assumed for the practice of that since of fornication, that strictly to have forbidden them the company of fornicators had almost been to have excluded them the society of mankind.
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yet notwwithstanding all this we may not give him over for gone, for when we have well searcht our boxes, we shall finde a Recipe even for him too, think we that our Apostles meaning was, that we should acquaint our selves only with the good, and not the bad;
yet notwwithstanding all this we may not give him over for gone, for when we have well searched our boxes, we shall find a Recipe even for him too, think we that our Apostles meaning was, that we should acquaint our selves only with the good, and not the bad;
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Nescio an in extremis aliquid tentare medicina sit, certè nihil tentare perditio est, who can tell whether in this extremity, were it at the last cast it may some way profit, to receive him,
Nescio an in extremis Aliquid tentare medicina sit, certè nihil tentare Perdition est, who can tell whither in this extremity, were it At the last cast it may Some Way profit, to receive him,
yet had he access unto the Priest. Beloved the priest in the new law hath much greater priviledge then the ancient had, he was only a judge and could not cure:
yet had he access unto the Priest. beloved the priest in the new law hath much greater privilege then the ancient had, he was only a judge and could not cure:
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as being clouded and darkned with much corruption, we must take heed, that we do not pro solis comprehendere frequentissima mistake in thinking there is nothing else but evil, where we often see it.
as being clouded and darkened with much corruption, we must take heed, that we do not Pro solis comprehendere frequentissima mistake in thinking there is nothing Else but evil, where we often see it.
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so may we not cast off our industry, though it labour in the most polluted soul, ut ad quaedam sana in quorum delectaetione acquiescamus per charitatis tolerantiam perducamur, that so at length, through charitable patience and long suffering we may discover in him some good things which may content us for the present,
so may we not cast off our industry, though it labour in the most polluted soul, ut ad quaedam sana in quorum delectaetione acquiescamus per charitatis tolerantiam perducamur, that so At length, through charitable patience and long suffering we may discover in him Some good things which may content us for the present,
vita dum superest bene est, that we may apply more properly to our purpose, let our weak person here be lame, hand and foot, hip and thigh, sick in head and heart,
vita dum superest bene est, that we may apply more properly to our purpose, let our weak person Here be lame, hand and foot, hip and thigh, sick in head and heart,
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How knowest thou how potent the word of God may be through thy ministrie, out of these stones to raise up children unto Abraham? I cannot therefore perswade my self.
How Knowest thou how potent the word of God may be through thy Ministry, out of these stones to raise up children unto Abraham? I cannot Therefore persuade my self.
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For when he delivered men unto Satan, (the greatest thing that ever he did in this kinde) it was ad interitum carnis, to the mortifying of the flesh, that so the spirit might be safe in the day of the Lord.
For when he Delivered men unto Satan, (the greatest thing that ever he did in this kind) it was ad Interitum carnis, to the mortifying of the Flesh, that so the Spirit might be safe in the day of the Lord.
Our Apostle therefore jealous of the tenderer sort, whom every unwholsome blast doth easily taint, seems, what he intended for the most to make general to all.
Our Apostle Therefore jealous of the tenderer sort, whom every unwholesome blast does Easily taint, seems, what he intended for the most to make general to all.
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See ye not (saith he) that a little leaven sowers the whole lump? If therefore there be any part of the lump, NONLATINALPHABET out of shot and danger of sowring and contagion, on it this precept can have no extent:
See you not (Says he) that a little leaven sower's the Whole lump? If Therefore there be any part of the lump, out of shot and danger of souring and contagion, on it this precept can have no extent:
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and surely some wrong it were to the Church of Christ, to suppose that all were necessarily subject to sowring and infection, upon supposal of some admission of leaven.
and surely Some wrong it were to the Church of christ, to suppose that all were necessarily Subject to souring and infection, upon supposal of Some admission of leaven.
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So that strength of minde accompanied with the preservative of the grace of God, may not only without fear of contagion, safely converse with ungracious sinners,
So that strength of mind accompanied with the preservative of the grace of God, may not only without Fear of contagion, safely converse with ungracious Sinners,
HAving thus far spoken of his admission, let us now a little consider of his Restraint; and see whether he may have any part in hearing and handling religious controversies;
HAving thus Far spoken of his admission, let us now a little Consider of his Restraint; and see whither he may have any part in hearing and handling religious controversies;
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where plainly to speak my minde, as his admission before was, so his exclusion here is much more necessary, the way to these schools should be open to none,
where plainly to speak my mind, as his admission before was, so his exclusion Here is much more necessary, the Way to these Schools should be open to none,
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how hard a thing it is for men of behaviour known to be spotless, to avoid the lash of those mens tongues, who make it their chief fence to disgrace the persons,
how hard a thing it is for men of behaviour known to be spotless, to avoid the lash of those men's tongues, who make it their chief fence to disgrace the Persons,
For what else are the writings of many men, but mutual Pasquils and Satyrs against each others lives, wherein digladiating like Eschines and Demosthenes, they reciprocally lay open each others filthiness to the view and scorn of the world.
For what Else Are the writings of many men, but mutual Pasquils and Satyrs against each Others lives, wherein digladiating like Eschines and Demosthenes, they reciprocally lay open each Others filthiness to the view and scorn of the world.
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for is it possible that those respects which sway and govern their ordinary actions, should have no influence upon their pens? It cannot be, that they who speak,
for is it possible that those respects which sway and govern their ordinary actions, should have no influence upon their pens? It cannot be, that they who speak,
and carries away, as when the discredit of the person is retorted on the cause, which thing our adversaries here at home amongst us know very well, a masterpiece, of whose pollicy it is to put into the hands of the people, such pamphlets which hurt not our cause at all, but onely discredit our persons.
and carries away, as when the discredit of the person is retorted on the cause, which thing our Adversaries Here At home among us know very well, a masterpiece, of whose policy it is to put into the hands of the people, such pamphlets which hurt not our cause At all, but only discredit our Persons.
Saint Chrysostome observes out of the ancient customes of the Olympian games, that whensoever any man offered himself to contend in them, he was not to be admitted till publick Proclamation had been made thorowout the multitude to this purpose, Whither any man knew him to be either a servant,
Saint Chrysostom observes out of the ancient customs of the Olympian games, that whensoever any man offered himself to contend in them, he was not to be admitted till public Proclamation had been made throughout the multitude to this purpose, Whither any man knew him to be either a servant,
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Had the Heathen this care that their vanities should not be discredited? how great then must our care be, that they which enter into these exercises, be of pure and upright condition? Let mens skill and judgement therefore be never so good,
Had the Heathen this care that their vanities should not be discredited? how great then must our care be, that they which enter into these exercises, be of pure and upright condition? Let men's skill and judgement Therefore be never so good,
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yet if their lives be notoriously subject to exception, Let them know that there is no place for them in these Olympicks. Men indeed in civil business have found out a distinction betwen an honest man and a good Common wealths-man: and therefore Fabricias in the Roman story is much commended for nominating to the Consulship Ruffinus a wicked man and his utter enemy,
yet if their lives be notoriously Subject to exception, Let them know that there is no place for them in these Olympics. Men indeed in civil business have found out a distinction between an honest man and a good Common wealths-man: and Therefore Fabricias in the Roman story is much commended for nominating to the Consulship Ruffinus a wicked man and his utter enemy,
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For God himself in the book of Psalms, staves them off with a Quid tua ut enarres mea, &c. What hast thou to do to take my words into thy mouth since thou hatest to be reformed? The world for the managing of her matters, may imploy such as her self hath fitted:
For God himself in the book of Psalms, staves them off with a Quid tua ut enarres mea, etc. What hast thou to do to take my words into thy Mouth since thou Hatest to be reformed? The world for the managing of her matters, may employ such as her self hath fitted:
For these reasons therefore is it very expedient, that none but right good men should undertake the Lords quarrels, the rather because there is some truth in that which Quintilian spake, Cogitare optima simul & deterrima, non magis est unius animi, quam ejusdem hominis bonum esse ac malum.
For these Reasons Therefore is it very expedient, that none but right good men should undertake the lords quarrels, the rather Because there is Some truth in that which Quintilian spoke, Cogitare optima simul & deterrima, non magis est unius animi, quam ejusdem hominis bonum esse ac malum.
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For the weak whom we now are to speak of, is he that hath not that degree and perfection of faith and strength of Spiritual constitution that he ought to have;
For the weak whom we now Are to speak of, is he that hath not that degree and perfection of faith and strength of Spiritual constitution that he ought to have;
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For who is he amongst men that can free himself from this weakness? Yea, we our selves that are set over others for their cure, may speak of our selves and our charge,
For who is he among men that can free himself from this weakness? Yea, we our selves that Are Set over Others for their cure, may speak of our selves and our charge,
as Jolaus in Euripides doth of himself and Hercules children, NONLATINALPHABET we take care of these, our selves standing in need of others care for us.
as Jolaus in Euripides does of himself and Hercules children, we take care of these, our selves standing in need of Others care for us.
For otherwise saith he how can he give comfort and hope of success to a sick patient, who by his ill colour and meagerness bewraies some imperfection of his own.
For otherwise Says he how can he give Comfort and hope of success to a sick patient, who by his ill colour and meagerness bewrays Some imperfection of his own.
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or who is it that taking the cure of others doth not in most of his actions bewray his owne desease? even thus hath it pleased God to tie us together with a mutual sense of each others weakness,
or who is it that taking the cure of Others does not in most of his actions bewray his own disease? even thus hath it pleased God to tie us together with a mutual sense of each Others weakness,
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Infaelicissimū Consolationis genus est de miseriis hominū peccatorum capere solatia. It is but a miserable comfort to judg our own perfections only by others defects,
Infaelicissimū Consolationis genus est de miseriis hominū peccatorum capere solatia. It is but a miserable Comfort to judge our own perfections only by Others defects,
One is weake because he is not yet fully informed, not so sufficiently Catechized in the Mysteries of Faith, whom farther Institution may bring to better Maturity.
One is weak Because he is not yet Fully informed, not so sufficiently Catechized in the Mysteres of Faith, whom farther Institution may bring to better Maturity.
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The other peradventure is sufficiently grounded for principles of Faith, yet is weak, by reason either of some passion or of some irritatory and troublesome humor in his behaviour, nullum unquam ingenium placuit sine veniâ.
The other Peradventure is sufficiently grounded for principles of Faith, yet is weak, by reason either of Some passion or of Some irritatory and troublesome humour in his behaviour, nullum unquam ingenium Placuit sine veniâ.
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& manū dando & gradū nostrā minuendo, by gently submitting our selves to the capacity of the learner, by lending our hand by lessning our steps to keep them in equipace with us till they come up to their full growth.
& manū Dando & Gradum nostrā minuendo, by gently submitting our selves to the capacity of the learner, by lending our hand by lessening our steps to keep them in equipace with us till they come up to their full growth.
As Christ being God emptied himself, and became Man like to us, so must we lay down our gifts of wit, in which we flatter our selves and take our selves to be as Gods,
As christ being God emptied himself, and became Man like to us, so must we lay down our Gifts of wit, in which we flatter our selves and take our selves to be as God's,
Grave men have thought it no disparagement, to have bin seen with their little sons, Ludere par impar equitare in arundine longâ, toying and practising with them their childish sports:
Grave men have Thought it no disparagement, to have been seen with their little Sons, Ludere par impar equitare in Arundin longâ, toying and practising with them their childish sports:
Those therefore who bear the office of Fathers amongst other men, to bring up the infancy of Babes in Christ, must not blush to practise this part of a Father,
Those Therefore who bear the office of Father's among other men, to bring up the infancy of Babes in christ, must not blush to practise this part of a Father,
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Having before proved that Christian curtesie spreads it self to all sorts of men, to the Insidel, to the gross notorious sinner, then will it without any streining at all come home to all the infirmities of our weaker brethren:
Having before proved that Christian courtesy spreads it self to all sorts of men, to the Insidel, to the gross notorious sinner, then will it without any straining At all come home to all the infirmities of our Weaker brothers:
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yet was danted at the voice of a silly maiden, whatsoever it is that is irksome unto us in the common behaviour of our Brethren, it were strange we should not be able to brook.
yet was daunted At the voice of a silly maiden, whatsoever it is that is irksome unto us in the Common behaviour of our Brothers, it were strange we should not be able to brook.
Epictetus conconsidering with himself, the weakness which is usual in men, still to make the worst of what befals us, wittily tells us that every thing in the world hath two handles one turn'd toward us which we may easily take, the other turn'd from us harder to be laid hold of;
Epictetus conconsidering with himself, the weakness which is usual in men, still to make the worst of what befalls us, wittily tells us that every thing in the world hath two handles one turned towards us which we may Easily take, the other turned from us harder to be laid hold of;
There is no part of our Brothers carriage towards us but if we search it, we shall finde, some hand-fast, some circumstance, that will make it easie to be born.
There is no part of our Brother's carriage towards us but if we search it, we shall find, Some handfast, Some circumstance, that will make it easy to be born.
For saith S. Chrysostome, didst thou know that thy Brother intended particular mischief against thee that he would embrue his hand in thy blood, NONLATINALPHABET,
For Says S. Chrysostom, didst thou know that thy Brother intended particular mischief against thee that he would imbrue his hand in thy blood,,
Beloved, there is an Art among Christians like unto that of Protagoras of so making up and ordering our burthens, that they may lie with much less weight upon our shoulders, this art,
beloved, there is an Art among Christians like unto that of Protagoras of so making up and ordering our burdens, that they may lie with much less weight upon our shoulders, this art,
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if we could learn it, would make us take all in good part at our Brothers hand, were he as bad as Nabal was, of whom his own servant complain'd that he was such a man of Belial that no man could speak unto him.
if we could Learn it, would make us take all in good part At our Brother's hand, were he as bad as Nabal was, of whom his own servant complained that he was such a man of Belial that no man could speak unto him.
Wherefore leaving you to the study, and learning of this most Christian art, I will a little consider for what Reasons we may not admit of these two sorts of weak men to controversie. For as for the unlearned, in private, nothing more usual with them then to take offence at our dissentions,
Wherefore leaving you to the study, and learning of this most Christian art, I will a little Consider for what Reasons we may not admit of these two sorts of weak men to controversy. For as for the unlearned, in private, nothing more usual with them then to take offence At our dissensions,
Is it possible that we should be at one in these points in which your selves do disagree? thus cast they off, on our backs the burthen of their back-sliding and neutrality,
Is it possible that we should be At one in these points in which your selves do disagree? thus cast they off, on our backs the burden of their backsliding and neutrality,
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Secondly, what one said of other contentions, In bellis civilibus audacia etiam valet singulorum, In civil wars no man is too weak to do a mischief, we have found too true in these our Sacra Bella; no man is to weak, (I say not) to do mischief,
Secondly, what one said of other contentions, In bellis civilibus audacia etiam valet singulorum, In civil wars no man is too weak to do a mischief, we have found too true in these our Sacra Bella; no man is to weak, (I say not) to do mischief,
Simple and unlearned souls train'd up by men of contentious spirits have had strength enough to be Authors of dangerous heresies, Priscilla and Maximilla, silly women laden with iniquity were the chief ring-leaders in the error of the Montanists, and as it is commonly said, bellum inchoant inertes, fortes finiunt, weaklings are able to begin a quarrel,
Simple and unlearned Souls trained up by men of contentious spirits have had strength enough to be Authors of dangerous heresies, Priscilla and Maximilla, silly women laden with iniquity were the chief ringleaders in the error of the Montanists, and as it is commonly said, bellum inchoant inertes, forts finiunt, Weaklings Are able to begin a quarrel,
so that for a Barnabas to be drawn away to error, there needs not always the example and authority of a Peter. A third reason is the marvellous violence of the weaker sort in maintaining their conceits,
so that for a Barnabas to be drawn away to error, there needs not always the Exampl and Authority of a Peter. A third reason is the marvellous violence of the Weaker sort in maintaining their conceits,
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For one thing there is that wonderfully prevails against the reclaiming of them, and that is, the natural jealousie they have of all that is said unto them by men of better wits, stand it with reason never so good,
For one thing there is that wonderfully prevails against the reclaiming of them, and that is, the natural jealousy they have of all that is said unto them by men of better wits, stand it with reason never so good,
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Theophilus a Learned Bishop of Alexandria having fallen into their hands was so roughly used by them, that ere he could get out of their fingers, he was fain to use his wits and to crave aid of his Equivocating Sophistry and soothly to tell them.
Theophilus a Learned Bishop of Alexandria having fallen into their hands was so roughly used by them, that ere he could get out of their fingers, he was fain to use his wits and to crave aid of his Equivocating Sophistry and soothly to tell them.
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Now when Christian and Religious doubts, must thus be managed with wilfulness and violence, what mischief may come of it is already so plain, that it needs not my finger to point it out.
Now when Christian and Religious doubts, must thus be managed with wilfulness and violence, what mischief may come of it is already so plain, that it needs not my finger to point it out.
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Wherefore let every such weak person say unto himself, as Saint Austine doth, Tu ratiocinare, ego mirer, disputa tu ego credam, let others reason I will marvel.
Wherefore let every such weak person say unto himself, as Saint Augustine does, Tu ratiocinare, ego mirer, disputa tu ego Creed, let Others reason I will marvel.
For first of all from him it comes that our books are so stuft with contumelious malediction, no heathen writers having left the like example of choller and gross impatience.
For First of all from him it comes that our books Are so stuffed with contumelious malediction, no heathen writers having left the like Exampl of choler and gross impatience.
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But for those who have not the command of themselves, better it were they laid it by, S. Chrysostome excellently observeth that the Prophets of God, and Satan, were by this notoriously differenced, that they which gave Oracles by motion from the Devil did it with much impatience and confusion, with a kinde of fury and madness but they which gave Oracles from God by Divine Inspiration, gave them with all mildness and temper, If it be the cause of God which we handle in our writings,
But for those who have not the command of themselves, better it were they laid it by, S. Chrysostom excellently observeth that the prophets of God, and Satan, were by this notoriously differenced, that they which gave Oracles by motion from the devil did it with much impatience and confusion, with a kind of fury and madness but they which gave Oracles from God by Divine Inspiration, gave them with all mildness and temper, If it be the cause of God which we handle in our writings,
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Quis conferre duces meminit qui pendere causas? Quâ stetit inde favet, what man overtaken with passion remembers impartially to compare cause with cause, and right with right.
Quis confer duces Meminit qui pendere causas? Quâ Stetit inde favet, what man overtaken with passion remembers impartially to compare cause with cause, and right with right.
and the dishonour of Martyrdom. Two Fryers in Florence in the action of Savonoralla, voluntarily in the open view of the City, offer'd to enter the fire:
and the dishonour of Martyrdom. Two Friars in Florence in the actium of Savonarola, voluntarily in the open view of the city, offered to enter the fire:
so to put an end to the controversie, that he might be judged to have the right who like one of the three children in Babylon, should pass untouch't through the fire.
so to put an end to the controversy, that he might be judged to have the right who like one of the three children in Babylon, should pass untouched through the fire.
for it is not the variety of opinions, but our own perverse wills, who think it meet, that all should be conceited as our selves are, which hath so inconvenienced the Church, were we not so ready to anathematize each other, where we concur not in opinion, we might in hearts be united,
for it is not the variety of opinions, but our own perverse wills, who think it meet, that all should be conceited as our selves Are, which hath so inconvenienced the Church, were we not so ready to anathematise each other, where we concur not in opinion, we might in hearts be united,
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though in our tongues we were divided, and that with singular profit to all sides, It is the unity of the Spirit in the bond of peace, and not Identitie of conceit, which the Holy Ghost requires at the hands of Christians.
though in our tongues we were divided, and that with singular profit to all sides, It is the unity of the Spirit in the bound of peace, and not Identity of conceit, which the Holy Ghost requires At the hands of Christians.
The will of God, and his manner of proceeding in predestination is undiscernable, and shall so remain until that day, wherein all knowledge shall be made perfect, yet some there are, who with probability of Scripture teach, that the true cause of the final miscarriage of them that perish, is that original corruption that befell them at the beginning, increased through the neglect or refusal of grace offered.
The will of God, and his manner of proceeding in predestination is undiscernible, and shall so remain until that day, wherein all knowledge shall be made perfect, yet Some there Are, who with probability of Scripture teach, that the true cause of the final miscarriage of them that perish, is that original corruption that befell them At the beginning, increased through the neglect or refusal of grace offered.
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as that we can with patience hear, yea, think it an honour, that so base creatures as our selves should become the instruments of the glory of so great a majesty,
as that we can with patience hear, yea, think it an honour, that so base creatures as our selves should become the Instruments of the glory of so great a majesty,
for since it is impossible where Scripture is ambiguous, that all conceits should run alike, it remains, that we seek out a way not so much to establish an unity of opinion in the mindes of all;
for since it is impossible where Scripture is ambiguous, that all conceits should run alike, it remains, that we seek out a Way not so much to establish an unity of opinion in the minds of all;
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A better way my conceit cannot reach unto, then that we would be willing to think, that these things, which with some shew of probability we deduce from Scripture are at the best,
A better Way my conceit cannot reach unto, then that we would be willing to think, that these things, which with Some show of probability we deduce from Scripture Are At the best,
but our opinions for this peremptory manner of setting down our own conclusions under this high commanding form of necessary truths, is generally one of the greatest causes, which keeps the Churches this day so far asunder;
but our opinions for this peremptory manner of setting down our own conclusions under this high commanding from of necessary truths, is generally one of the greatest Causes, which keeps the Churches this day so Far asunder;
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This peradventure may some man say, may content us in case of opinion indifferent, out of which no great inconvenience by necessary and evident proof is concluded:
This Peradventure may Some man say, may content us in case of opinion indifferent, out of which no great inconvenience by necessary and evident proof is concluded:
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It's noted in the Ecclesiastick stories, that the Arrians and Right believers so communicated together in holy prayers, that you could not distinguish them till they came to the NONLATINALPHABET, the gloria patri, which the Arrians used with some difference from other Christians.
It's noted in the Ecclesiastic stories, that the Arians and Right believers so communicated together in holy Prayers, that you could not distinguish them till they Come to the, the gloria patri, which the Arians used with Some difference from other Christians.
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Some prejudice was done unto the Church by those, who first began to intermingle, with publick Ecclesiastical duties, things respective unto private conceits.
some prejudice was done unto the Church by those, who First began to intermingle, with public Ecclesiastical duties, things respective unto private conceits.
and not to descend to the differences of particular opinions. Severity against, and separation from heretical companies, took its beginning from the Hereticks themselves:
and not to descend to the differences of particular opinions. Severity against, and separation from heretical companies, took its beginning from the Heretics themselves:
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The first law in this kind that ever was made, was enacted by Theodosius against the Donatists, but with this restraint, that it should extend against none,
The First law in this kind that ever was made, was enacted by Theodosius against the Donatists, but with this restraint, that it should extend against none,
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but only such as were tumultuous, and till that time they were not so much as toucht with any mulct, though but pecuniary, till that shameful outrage commited against Bish. Maximian, whom they beat down with bats and clubs,
but only such as were tumultuous, and till that time they were not so much as touched with any mulct, though but pecuniary, till that shameful outrage committed against Bish. Maximian, whom they beatrice down with bats and Clubs,
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St. Austine (a man of as milde and gentle spirit as ever bare rule in the Church) having according to his natural sweetness of disposition, earnestly written against violent, and sharp dealing with He〈7 letters〉, being taught by experience, did afterward retract,
Saint Augustine (a man of as mild and gentle Spirit as ever bore Rule in the Church) having according to his natural sweetness of disposition, earnestly written against violent, and sharp dealing with He〈7 letters〉, being taught by experience, did afterwards retract,
For Solomon was now born, to whom the promise of the Kingdom was made, was it the strength of natural affection? I somewhat doubt of it. Three year together was Absolom in banishment,
For Solomon was now born, to whom the promise of the Kingdom was made, was it the strength of natural affection? I somewhat doubt of it. Three year together was Absalom in banishment,
for Absolom saw not the Kings face for two years more after his return from banishment to Hierusalem. What then might be the cause of his strength of passion,
for Absalom saw not the Kings face for two Years more After his return from banishment to Jerusalem. What then might be the cause of his strength of passion,
and reprobation, which made the King (secure of the mercies of God unto himself) to wish he had died in his steed, that so he might have gain'd for his ungracious childe, some time of repentance.
and reprobation, which made the King (secure of the Mercies of God unto himself) to wish he had died in his steed, that so he might have gained for his ungracious child, Some time of Repentance.
The Church who is the common mother of us all, when her Absoloms, her unnatural sons do lift up their hands and pens against her, must so use means to repress them, that she forget not that they are the sons of her womb,
The Church who is the Common mother of us all, when her Absoloms, her unnatural Sons do lift up their hands and pens against her, must so use means to repress them, that she forget not that they Are the Sons of her womb,
And here I may not pass by that singular moderation of this Church of ours••, which she hath most christianly exprest towards her adversaries of Rome, here at home in her bosome above all the reformed Churches, I have read of.
And Here I may not pass by that singular moderation of this Church of ours••, which she hath most christianly expressed towards her Adversaries of Room, Here At home in her bosom above all the reformed Churches, I have read of.
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or without any wrong unto their persons, or danger to their lives, suffer an easie restraint, which only hinders them from dispersing the poyson they brought.
or without any wrong unto their Persons, or danger to their lives, suffer an easy restraint, which only hinders them from dispersing the poison they brought.
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unto our Sermons, in which the swarvings of that Church are necessarily to be taxt by us, we do not binde their presence, only our desire is, they would joyn with us in those Prayers, and holy ceremonies, which are common to them and us.
unto our Sermons, in which the swarvings of that Church Are necessarily to be taxed by us, we do not bind their presence, only our desire is, they would join with us in those Prayers, and holy ceremonies, which Are Common to them and us.
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As it is in the controversie concerning the Cononical books of Scripture: whatsoever we hold for Scripture, that even by that Church is maintained, only she takes upon her to adde much, which we cannot think safe to admit:
As it is in the controversy Concerning the Canonical books of Scripture: whatsoever we hold for Scripture, that even by that Church is maintained, only she Takes upon her to add much, which we cannot think safe to admit:
even for the resemblance of that Church, the beauty of which themselves so much admire. The glory of these our proceedings, even our adversaries themselves do much envy.
even for the resemblance of that Church, the beauty of which themselves so much admire. The glory of these our proceedings, even our Adversaries themselves do much envy.
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wherefore if a perfect pattern of dealing with erring Christians were to be sought, there were not any like unto this of ours, In qua nec saeviendi, nec errandi per eundique licentia permittitur, which as it takes not to it self liberty of cruelty,
Wherefore if a perfect pattern of dealing with erring Christians were to be sought, there were not any like unto this of ours, In qua nec saeviendi, nec errandi per eundique licentia permittitur, which as it Takes not to it self liberty of cruelty,
And now that we may at once conclude this point concerning Hereticks, for prohibiting these men access to religious disputations, it is now too late to dispute of that,
And now that we may At once conclude this point Concerning Heretics, for prohibiting these men access to religious disputations, it is now too late to dispute of that,
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I see it may be well expected, that I should according to my promise adde instruction for the publick Magistrate, and show how far this precept in receiving the weak concerns him.
I see it may be well expected, that I should according to my promise add instruction for the public Magistrate, and show how Far this precept in receiving the weak concerns him.
I will therefore recal into your memories so much of my former Meditations as may serve to open unto me a convenient way to pursue the rest of those lessons, which then,
I will Therefore Recall into your memories so much of my former Meditations as may serve to open unto me a convenient Way to pursue the rest of those Lessons, which then,
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Indeed, if you take the Resurrection for that glorious act of his Omnipotency, by which through the power of his eternal Spirit he redeems himself from the hand of the grave,
Indeed, if you take the Resurrection for that glorious act of his Omnipotency, by which through the power of his Eternal Spirit he redeems himself from the hand of the grave,
For to raise our thoughts from this earth, and clay, and from things beneath (and such are those, which here Abraham calls the good things of our life ) and to set them above, where Christ sits at the right hand of God, this is that practick resurrection, which above all concerns us, that other of Christ in person, in regard of us, is but a resurrection in speculation, for to him that is dead in sin and trespasses,
For to raise our thoughts from this earth, and clay, and from things beneath (and such Are those, which Here Abraham calls the good things of our life) and to Set them above, where christ sits At the right hand of God, this is that practic resurrection, which above all concerns us, that other of christ in person, in regard of us, is but a resurrection in speculation, for to him that is dead in since and Trespasses,
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and who places his good in the things of this life, Christ is, as it were not risen at all, to such a one he is still in the grave, and under the bands of death:
and who places his good in the things of this life, christ is, as it were not risen At all, to such a one he is still in the grave, and under the bans of death:
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To know and believe perfectly the whole story of Christ's Resurrection, what were it, if we did not practice this Resurrection of our own? Cogita non exacturum à te Deum, quantum cognóveris,
To know and believe perfectly the Whole story of Christ's Resurrection, what were it, if we did not practice this Resurrection of our own? Cogita non exacturum à te God, quantum cognóveris,
how they had profited, would he like of that sheep, which brought before him his hay, his grass, and fodder, or rather that sheep, which having well digested all these, exprest himself in fat, in flesh,
how they had profited, would he like of that sheep, which brought before him his hay, his grass, and fodder, or rather that sheep, which having well digested all these, expressed himself in fat, in Flesh,
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and wooll? Beloved, you are the flock of Christ, and the sheep of his hands, should the great Shepherd of the flock call you before him, to see how you have profited, would he content himself with this, that you had well cond your Catechisme, that you had diligently read the Gospel, and exactly knew the whole story of the resurrection? would it not give him better satisfaction to finde Christ's resurrection exprest in yours:
and wool? beloved, you Are the flock of christ, and the sheep of his hands, should the great Shepherd of the flock call you before him, to see how you have profited, would he content himself with this, that you had well cond your Catechism, that you had diligently read the Gospel, and exactly knew the Whole story of the resurrection? would it not give him better satisfaction to find Christ's resurrection expressed in yours:
to have risen, as Christ, hath done, so to have digested the resurrection of Christ, as that we have made it our own, this is rightly to understand the Doctrine of the resurrection of Christ.
to have risen, as christ, hath done, so to have digested the resurrection of christ, as that we have made it our own, this is rightly to understand the Doctrine of the resurrection of christ.
For this cause have I refused to treat this day of that resurrection, in the Doctrine of which I know you are perfect, and have reflected on that, in the knowledge of which I fear you are imperfect:
For this cause have I refused to Treat this day of that resurrection, in the Doctrine of which I know you Are perfect, and have reflected on that, in the knowledge of which I Fear you Are imperfect:
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You may be pleased to remember, that after some instruction drawn from the first word, Son, I proceeded to consider the ensuing words, wherein having by an Alchimie, which then I used, changed the word [ Recordare ] Remember, into [ Cave ] Beware, and so read my text thus, Beware thou receive not thy good things in this life, I shewed you that we had never greater cause to consult our best wits, what we are to do,
You may be pleased to Remember, that After Some instruction drawn from the First word, Son, I proceeded to Consider the ensuing words, wherein having by an Alchemy, which then I used, changed the word [ Remember ] remember, into [ Cave ] Beware, and so read my text thus, Beware thou receive not thy good things in this life, I showed you that we had never greater cause to consult our best wits, what we Are to do,
Upon this I moved this Question, Whether or no, if the things of this world should by some providence of God knock and offer themselves to us, we are bound to exclude them and resuse them, or we might open and admit of them:
Upon this I moved this Question, Whither or no, if the things of this world should by Some providence of God knock and offer themselves to us, we Are bound to exclude them and resuse them, or we might open and admit of them:
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I divided my answer according to the divers abilities and strengths of men, first, qui potest capere capiat, he that hath strength and spiritual wisdom to manage them, let him receive them:
I divided my answer according to the diverse abilities and strengths of men, First, qui potest capere Capita, he that hath strength and spiritual Wisdom to manage them, let him receive them:
and that with out danger of a Recepisti; first, if we so received them, as if we received them not, secondly if we esteemed them not good, thirdly if we did not esteem them ours: And here the time cut me off,
and that with out danger of a Recepisti; First, if we so received them, as if we received them not, secondly if we esteemed them not good, Thirdly if we did not esteem them ours: And Here the time Cut me off,
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and suffered me not to descend unto the second part, upon which now I am about to fall, Cave ne recipias, Take heed thou receive not thy good things.
and suffered me not to descend unto the second part, upon which now I am about to fallen, Cave ne recipias, Take heed thou receive not thy good things.
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In this matter of Receiving & enterteining these outward and foreign good things, there have been two wayes commended to you, the one the more glorious, to receive them, of this we have spoken the other the more safe, not to receive them, of this we are now to speak;
In this matter of Receiving & entertaining these outward and foreign good things, there have been two ways commended to you, the one the more glorious, to receive them, of this we have spoken the other the more safe, not to receive them, of this we Are now to speak;
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On the contrary to avoid occasions, to follow that other vincendi genus, non pugnare, to overcome the world by contemning and avoding it, this argues a wise, indeed but a weak and fainting spirit:
On the contrary to avoid occasions, to follow that other vincendi genus, non pugnare, to overcome the world by contemning and avoding it, this argues a wise, indeed but a weak and fainting Spirit:
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and monkish life, sticks not to give out, that all perfection is in it, whereas indeed there is no greater argument of imperfection in good men, quam non posse pati solem, non multitudinem, not to be able without offence to walk the publick ways, to entertain the common occasions,
and monkish life, sticks not to give out, that all perfection is in it, whereas indeed there is no greater argument of imperfection in good men, quam non posse pati solemn, non multitudinem, not to be able without offence to walk the public ways, to entertain the Common occasions,
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like Scheubelius a great Mathematician, but by book onely, and not by practice, who being required sometime in an Army to make use of his Quadrant, knew not the difference between umbra recta, and umbra versa: yet, beloved,
like Scheubelius a great Mathematician, but by book only, and not by practice, who being required sometime in an Army to make use of his Quadrant, knew not the difference between umbra Recta, and umbra versa: yet, Beloved,
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because this kinde of good men is by far the greatest in number, and secondly because it is both an usual and a dangerous error of many men, to pretend to strength,
Because this kind of good men is by Far the greatest in number, and secondly Because it is both an usual and a dangerous error of many men, to pretend to strength,
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when they are but weak, and so forgetting their place, range themselves among the first, whereas they ought to have kept station among the second sort, I will take leave both to advise my self,
when they Are but weak, and so forgetting their place, range themselves among the First, whereas they ought to have kept station among the second sort, I will take leave both to Advice my self,
and temporal good things, rather than by an improvident foolhardiness to thrust our selves upon occasions which we are unable to manage without offence.
and temporal good things, rather than by an improvident foolhardiness to thrust our selves upon occasions which we Are unable to manage without offence.
It is therefore a thing most necessary, that in this behalf we advise men, either to know their weakness or to suspect their strength. Malocautior esse quam fortior, fortis saepe captus est, cautus rarissime;
It is Therefore a thing most necessary, that in this behalf we Advice men, either to know their weakness or to suspect their strength. Malocautior esse quam fortior, fortis saepe Captus est, Caution rarissime;
than the ordinary men, unto whom men of common inches seemed but as Grashoppers; such were the Anakims, the Enims, the Horims, the Zamzummims, the Rephaims, and the like,
than the ordinary men, unto whom men of Common inches seemed but as Grasshoppers; such were the Anakims, the Ensigns, the Horims, the Zamzummims, the Rephaims, and the like,
it fares no otherwise with these two orders of men, of which I have spoken, there is the Anakim, the man that goes forth in the conceit of his strength and valour, there is the man of mean stature, whose strength is his wariness;
it fares not otherwise with these two order of men, of which I have spoken, there is the Anakim, the man that Goes forth in the conceit of his strength and valour, there is the man of mean stature, whose strength is his wariness;
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and cast themselves into thy lap, that wealth, that honours, that abundance waits upon thee; take heed how thou presume of thy strength to manage them, look well upon them,
and cast themselves into thy lap, that wealth, that honours, that abundance waits upon thee; take heed how thou presume of thy strength to manage them, look well upon them,
for these gay things of the world carry not their recepisti in their foreheads, as they come towards us, they are smooth and fair: you can prognosticate nothing by their countenance,
for these gay things of the world carry not their Recepisti in their foreheads, as they come towards us, they Are smooth and fair: you can prognosticate nothing by their countenance,
when death summons us, when the world, the flesh, the glory and pomp of life turns its back & leaves us, then shal you read recepisti: Cave therefore, presume not,
when death summons us, when the world, the Flesh, the glory and pomp of life turns its back & leaves us, then shall you read Recepisti: Cave Therefore, presume not,
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how many of those think you, who out of their opinion of skill and strength, have given free entertainment to the world, have made large use of the world, lived abundantly, fared costly, dwelt sumptuously, clothed themselves richly,
how many of those think you, who out of their opinion of skill and strength, have given free entertainment to the world, have made large use of the world, lived abundantly, fared costly, dwelled sumptuously, clothed themselves richly,
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when their time and houre came, would rather have gone out of some poor cottage, than out of a princely palase, and lived with no noise in the world, that so they might have died in some peace? See you not, what some great persons in the Church of Rome have often done? Charles 5. the Prince of Parma, sundry others,
when their time and hour Come, would rather have gone out of Some poor cottage, than out of a princely palase, and lived with no noise in the world, that so they might have died in Some peace? See you not, what Some great Persons in the Church of Rome have often done? Charles 5. the Prince of Parma, sundry Others,
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To profess hate, and desertion of the world at our death, as most do, to put on humiliation at our death, that live at ease and in state all our life, this is but to be buried in a Capuchins hood;
To profess hate, and desertion of the world At our death, as most doe, to put on humiliation At our death, that live At ease and in state all our life, this is but to be buried in a Capuchins hood;
what is it, beloved, that thus reforms our judgement, and clears our sight at that houre? Nothing but this, all our pleasures, all our honours, all the May-games of our life, they now shall shew themselves unto us,
what is it, Beloved, that thus reforms our judgement, and clears our sighed At that hour? Nothing but this, all our pleasures, all our honours, all the May-games of our life, they now shall show themselves unto us,
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And first of all, were there no other reason to perswade you, yet the very reading of this story, where I have taken my text, would afford arguments enough;
And First of all, were there no other reason to persuade you, yet the very reading of this story, where I have taken my text, would afford Arguments enough;
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for what meant Abraham, I beseech you, when he told the rich man, he had received his good things? Did he use some obscure and unknown phrase, which no circumstance of the story could open? It stands not with the goodness of the Holy Ghost, to tell us of our danger in unknown language;
for what meant Abraham, I beseech you, when he told the rich man, he had received his good things? Did he use Some Obscure and unknown phrase, which no circumstance of the story could open? It Stands not with the Goodness of the Holy Ghost, to tell us of our danger in unknown language;
the man to whom this phrase is applied is described by the properties, of which I understand not that any one is a virtue, first it is said, he was rich; secondly, he ware scarlet, and soft linnen; thirdly, he was NONLATINALPHABET he was jovial, and feasted liberally every day;
the man to whom this phrase is applied is described by the properties, of which I understand not that any one is a virtue, First it is said, he was rich; secondly, he aware scarlet, and soft linen; Thirdly, he was he was jovial, and feasted liberally every day;
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doth not this accurate description of the person shew his error? For to what other purpose else could this description serve? Either here is his error,
does not this accurate description of the person show his error? For to what other purpose Else could this description serve? Either Here is his error,
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but we must take heed how we do de scripturis interpretationibus ludere, dally with, and elude scripture by interpretations, NONLATINALPHABET when St. John describes the world, which he forbids us to follow, he makes three parts of it, the lust of the flesh, the lust of the eye, and the pride of life. Do not all these three appear here in the character of our man? where is the lust of the eye, if it be not in gaudy apparel? Where is the lust of the flesh, at least one great branch of it,
but we must take heed how we do de Scriptures interpretationibus Ludere, dally with, and elude scripture by interpretations, when Saint John describes the world, which he forbids us to follow, he makes three parts of it, the lust of the Flesh, the lust of the eye, and the pride of life. Do not all these three appear Here in the character of our man? where is the lust of the eye, if it be not in gaudy apparel? Where is the lust of the Flesh, At least one great branch of it,
if it be not in the use of dainty diet? Where is the pride of life, if not in riches? and what reason have you now to doubt, what should be the meaning of recepisti, thou hast received thy good things? He then that fears to hear a recepisti, if he be rich, let him not forget to distribute,
if it be not in the use of dainty diet? Where is the pride of life, if not in riches? and what reason have you now to doubt, what should be the meaning of Recepisti, thou hast received thy good things? He then that fears to hear a Recepisti, if he be rich, let him not forget to distribute,
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Pelaegius grounding himself upon that of our Saviour. [ It is impossible for a rich man to enter into the Kingdome of Heaven, ] taught that lesson indeed,
Pelaegius grounding himself upon that of our Saviour. [ It is impossible for a rich man to enter into the Kingdom of Heaven, ] taught that Lesson indeed,
but for this the Church noted him for an Heretick, for among his heresies this is scored up for one, together with that, that it is not lawful to swear;
but for this the Church noted him for an Heretic, for among his heresies this is scored up for one, together with that, that it is not lawful to swear;
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many times it falls out by the reason of the hardness of our hearts, that there is more danger in pressing some truths, than in maintaining some errors:
many times it falls out by the reason of the hardness of our hearts, that there is more danger in pressing Some truths, than in maintaining Some errors:
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that it is lawful sometime to sport our selves, that it is lawful to feast at Christmas, that it is lawful to swear, and many other things of the like nature, are all truths; yet there is no necessity we should press them in our sermons to the people,
that it is lawful sometime to sport our selves, that it is lawful to feast At Christmas, that it is lawful to swear, and many other things of the like nature, Are all truths; yet there is no necessity we should press them in our Sermons to the people,
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but suppose we that he had prevailed in this doctrine, that he had wrought all the world to this bent, that the Church had received it for Catholick doctrine, shew me, he that can, what inconvenience would have attended this error? If every rich man should suddenly become liberal, and disburse his moneys, where his charity directed him;
but suppose we that he had prevailed in this Doctrine, that he had wrought all the world to this bent, that the Church had received it for Catholic Doctrine, show me, he that can, what inconvenience would have attended this error? If every rich man should suddenly become liberal, and disburse his moneys, where his charity directed him;
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if every painted gallant did turn his Peacocks feathers into sackcloth; if every glutton left his full dishes, and betook himself to temperance and fasting, yea,
if every painted gallant did turn his Peacocks Feathers into Sackcloth; if every glutton left his full Dishes, and betook himself to temperance and fasting, yea,
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and thought himself in conscience bound so to do, out of fear, least he might hear of Recepisti, I perswade my self the state of Greece would never suffer the more for this,
and Thought himself in conscience bound so to do, out of Fear, lest he might hear of Recepisti, I persuade my self the state of Greece would never suffer the more for this,
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Well had it been for our rich man here, if he had been a Pelagian; for this point of Pelagianisme is the surest remedy, that I know, against a Recepisti; whereas on the contrary side, by reason of the truth, many rich and covetous persons flatter themselves in their sin, whereof they die well conceipted, from which they had been freed, had it been their good fortune to have been thus far deceived,
Well had it been for our rich man Here, if he had been a Pelagian; for this point of Pelagianism is the Surest remedy, that I know, against a Recepisti; whereas on the contrary side, by reason of the truth, many rich and covetous Persons flatter themselves in their since, whereof they die well conceited, from which they had been freed, had it been their good fortune to have been thus Far deceived,
A second reason, perswading us to the neglect of these so much admired things of the world, is the consideration of certain abuses, which they put upon us, certain fallacies, and false glosses, by which they delude us;
A second reason, persuading us to the neglect of these so much admired things of the world, is the consideration of certain Abuses, which they put upon us, certain fallacies, and false Glosses, by which they delude us;
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for as Abraham here tells the man of recepiste bona, thou hast received tby goodthings, so our Saviour tells more than once of some qui habent mercedem, have their reward;
for as Abraham Here tells the man of recepiste Bona, thou hast received Thy goodthings, so our Saviour tells more than once of Some qui habent mercedem, have their reward;
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for their is no man, though never so wicked, but that some way or other doth some good, some cup of cold water hath been given, some small service enterprized even by the worst of men:
for their is no man, though never so wicked, but that Some Way or other does Some good, Some cup of cold water hath been given, Some small service enterprised even by the worst of men:
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now God who leaves no service unrewarded, no good office unrespected, therefore preserves these sublunary blessings of purpose, ut paria faciat, to clear accounts with men here, who otherwise might seem to claim something at his hand, at that great day;
now God who leaves no service unrewarded, no good office unrespected, Therefore preserves these sublunary blessings of purpose, ut paria Faciat, to clear accounts with men Here, who otherwise might seem to claim something At his hand, At that great day;
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It is the question Ahasuerus makes, What honour and dignity hath been done to Mordecai for this? God is more careful of his honour, than Ahasuerus was;
It is the question Ahasuerus makes, What honour and dignity hath been done to Mordecai for this? God is more careful of his honour, than Ahasuerus was;
Nebuchadnezzar was no Saint, I trow, yet because of his long service in the subduing of Tyre, God gives him AEgypt for his reward, they are the Prophet Ezechiels words:
Nebuchadnezzar was no Saint, I trow, yet Because of his long service in the subduing of Tyre, God gives him Egypt for his reward, they Are the Prophet Ezechiels words:
when therefore thou seest God willing to bring the world upon thee, to inrich thee, to raise thee to honours, suspectam habe hanc Domini indulgentiam, as Tertullian saith, be jealous of this courtesie of God, or rather cry out with St. Bernard, Misericordiam hanc nolo Domine, O Lord, I will none of this kinde of mercy:
when Therefore thou See God willing to bring the world upon thee, to enrich thee, to raise thee to honours, suspectam habe hanc Domini indulgentiam, as Tertullian Says, be jealous of this courtesy of God, or rather cry out with Saint Bernard, Misericordiam hanc nolo Domine, Oh Lord, I will none of this kind of mercy:
and shew thee that he is not in thy debt, that thou mayest hear at the last either a recepisti, or an habes mercedem, thou hast thy reward? O quanta apud Deummerces, si in praesenti praemium non sperarent, saith St. Hierome, O how great a reward might many men receive at the hand of God,
and show thee that he is not in thy debt, that thou Mayest hear At the last either a Recepisti, or an habes mercedem, thou hast thy reward? O quanta apud Deummerces, si in praesenti Premium non sperarent, Says Saint Jerome, Oh how great a reward might many men receive At the hand of God,
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if they did not anticipate their reward and desire it in this life? Why do we capitulate with him for our services? Why not rather out of pious ambition desire to have God in our debt? He that doth God the greatest service,
if they did not anticipate their reward and desire it in this life? Why do we capitulate with him for our services? Why not rather out of pious ambition desire to have God in our debt? He that does God the greatest service,
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there goes a story of Aquinas, that praying once before the Crucifix, the Crucifix miraculously speaks thus unto him, Benede mescripsisti Thoma, quam ergomercedem accipies? Thou hast written well of me, Thomas, what reward dost thou desire? To whom Aquinas is made to answer, Nullam, Domine, praeter Teipsum; no reward, Lord, but thyself:
there Goes a story of Aquinas, that praying once before the Crucifix, the Crucifix miraculously speaks thus unto him, Blessed mescripsisti Thomas, quam ergomercedem accipies? Thou hast written well of me, Thomas, what reward dost thou desire? To whom Aquinas is made to answer, Nullam, Domine, praeter Teipsum; no reward, Lord, but thyself:
did we believe our selves to be the heirs, and the sons of God, and knew the price of our inheritance in Heaven, it could not be, that we should harbour so high and honourable conceits of earthly things;
did we believe our selves to be the Heirs, and the Sons of God, and knew the price of our inheritance in Heaven, it could not be, that we should harbour so high and honourable conceits of earthly things;
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it is a famous speech of MARTIN LUTHER, Homo perfecte credens se esse haeredem et filium Dei, non diu superstes maneret, sed statim immodico gaudeo absorberetur:
it is a famous speech of MARTIN LUTHER, Homo perfect credens se esse haeredem et Son Dei, non Diu superstes maneret, sed Immediately immodico gaudeo absorberetur:
And certainly either our not believing, or not rightly valuing the things of God, or howsoever, not knowing them, is the cause of this our languishing,
And Certainly either our not believing, or not rightly valuing the things of God, or howsoever, not knowing them, is the cause of this our languishing,
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their keepers therefore when they finde themselves troubled with their crying, are wont to cast them upon their backs, NONLATINALPHABET and so make them cease their crying, for that beast being amazed to see the frame and beauty of Heaven, which before he had never seen, NONLATINALPHABET being stricken with admiration, forgets his crying;
their keepers Therefore when they find themselves troubled with their crying, Are wont to cast them upon their backs, and so make them cease their crying, for that beast being amazed to see the frame and beauty of Heaven, which before he had never seen, being stricken with admiration, forgets his crying;
Again, (yet the more to quicken one to the neglect of these things below) among many other fallacies, by which they delude us, I have made choice of one more, they present themselves unto us, sometimes as necessaries, sometimes as Ornaments unto us in our course of vertue and happiness;
Again, (yet the more to quicken one to the neglect of these things below) among many other fallacies, by which they delude us, I have made choice of one more, they present themselves unto us, sometime as necessaries, sometime as Ornament unto us in our course of virtue and happiness;
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virtus censum non requirit, nudo homine contenta est, virtue and happiness require nothing else but a man: Thus say the Ethnickes: And Christianity much more:
virtus censum non Requires, nudo homine contenta est, virtue and happiness require nothing Else but a man: Thus say the Ethnics: And Christianity much more:
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It is noted by Petronius for the vanity of rich men, Qui solas divitias extruere curant, nihil volunt inter homines melius credit, qua quod ipsi tenent, those men whose minds are set upon wealth and riches, would have all men believe that it is best so to do:
It is noted by Petronius for the vanity of rich men, Qui solas Riches extruere Curant, nihil volunt inter homines Better credit, qua quod ipsi tenent, those men whose minds Are Set upon wealth and riches, would have all men believe that it is best so to do:
But riches and poverty make no difference, for we believe him that hath told us, there is no difference, Jew and Gentile, high and low, rich and poor, all are one in Christ Jesus, Non naturae paupertas,
But riches and poverty make no difference, for we believe him that hath told us, there is no difference, Jew and Gentile, high and low, rich and poor, all Are one in christ jesus, Non naturae paupertas,
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as some Naturalists tell us that the Rain bow is oculi opus, a thing framed onely by the eye, so this difference, betwixt rich and poor is but the creature of the eye. Smindyrides the Sybarite was grown so extremely dainty, that he would grow weary with the sight of another mans labour,
as Some Naturalists tell us that the Rain bow is oculi opus, a thing framed only by the eye, so this difference, betwixt rich and poor is but the creature of the eye. Smindyrides the Sybarite was grown so extremely dainty, that he would grow weary with the sighed of Another men labour,
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Beloved, when we are thus offended to see another man meanly clad, meanly housed, meanly traded, all this is but out of a Sybaritish ridiculous daintiness,
beloved, when we Are thus offended to see Another man meanly clad, meanly housed, meanly traded, all this is but out of a Sybaritic ridiculous daintiness,
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Now, beloved, yet to see this more plainly, what is the main end of our life? what is it, at which with so much pain and labour we strive to arrive? It is,
Now, Beloved, yet to see this more plainly, what is the main end of our life? what is it, At which with so much pain and labour we strive to arrive? It is,
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Happiness therefore may as well dwell with the poor, miserable, and distressed persons, as with persons of better fortune, since it is confest by all, that happiness is nothing else but Actio secundum virturem, a leading of our life according to virtue;
Happiness Therefore may as well dwell with the poor, miserable, and distressed Persons, as with Persons of better fortune, since it is confessed by all, that happiness is nothing Else but Actio secundum virturem, a leading of our life according to virtue;
As great art may be exprest in the cutting of a flint, as in the cutting of a diamond, and so the workman do well express his skill, no man will blame him for the baseness of the matter, or think the worse of his work:
As great art may be expressed in the cutting of a flint, as in the cutting of a diamond, and so the workman do well express his skill, no man will blame him for the baseness of the matter, or think the Worse of his work:
and despicable fortune, let him bestow the same skill and care in polishing and cutting of the latter, as he would or could have done on the former, and be confident it will be as highly valued (if not more highly rewarded) by God who is no accepter of persons, but accepteth every man according to that he hath,
and despicable fortune, let him bestow the same skill and care in polishing and cutting of the latter, as he would or could have done on the former, and be confident it will be as highly valued (if not more highly rewarded) by God who is no accepter of Persons, but Accepteth every man according to that he hath,
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THese words are like unto a Scorpion: for as in that, so in these, the self same thing is both Poyson, and remedy. Blood is the poyson, Blood is the Remedy, he that is stricken with the Scorpion, must take the oyle of the Scorpion to cure him.
THese words Are like unto a Scorpion: for as in that, so in these, the self same thing is both Poison, and remedy. Blood is the poison, Blood is the Remedy, he that is stricken with the Scorpion, must take the oil of the Scorpion to cure him.
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For when I read the notes and characters or a Christian in holy Scriptures, me thinks it should be almost a sin for such a one to name it. Possess your souls in patience:
For when I read the notes and characters or a Christian in holy Scriptures, me thinks it should be almost a since for such a one to name it. Possess your Souls in patience:
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he that should read these passages of Scripture, might think that Christians were like Avenzoar, that the sight of blood should be enough to affright them,
he that should read these passages of Scripture, might think that Christians were like Avenzoar, that the sighed of blood should be enough to affright them,
and unpartially compare it with that copie or counterfeit of it, which is exprest in the life and demeanor of common Christians, would think them no more like then those shields of Gold, which Solomon made, were unto those of brass, which Rehoboam made in their steed:
and unpartially compare it with that copy or counterfeit of it, which is expressed in the life and demeanour of Common Christians, would think them no more like then those shields of Gold, which Solomon made, were unto those of brass, which Rehoboam made in their steed:
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and might suppose that the writers of those books had brought votamagis, quam praecepta had rather fancied to themselves some admirable pattern of a Christian, such as they could wish, then delivered rules and laws, which seriously and indeed ought or could be practised in common life and conversation.
and might suppose that the writers of those books had brought votamagis, quam praecepta had rather fancied to themselves Some admirable pattern of a Christian, such as they could wish, then Delivered rules and laws, which seriously and indeed ought or could be practised in Common life and Conversation.
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As Jacob and Esau had both one father, Isaac; both one mother Rebecca, yet the one was smooth and plain, the other rough and hairy, of harsh and hard countenance,
As Jacob and Esau had both one father, Isaac; both one mother Rebecca, yet the one was smooth and plain, the other rough and hairy, of harsh and hard countenance,
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& condition so these two kindes of Christians of which but now I spake, though both lay claim to one father and mother, both call themselves the sons of God and the sons of the Church,
& condition so these two Kinds of Christians of which but now I spoke, though both lay claim to one father and mother, both call themselves the Sons of God and the Sons of the Church,
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The notes and characters of Christians, as they are described in holy Scriptures are patience easily putting up and digesting of wrongs, humility, preferring all before our selves:
The notes and characters of Christians, as they Are described in holy Scriptures Are patience Easily putting up and digesting of wrongs, humility, preferring all before our selves:
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Yet he that shall mark how every where the Scriptures commend unto us gentleness and meekness, and that peace is it quam nobis Apostoli totis viribus spiritus sancti commendant, as Tertullian speaks, which the Apostles endeavour with all the strength and force of the Holy Ghost to plant amongst us, might a little invert the words of St. James, and read them thus.
Yet he that shall mark how every where the Scriptures commend unto us gentleness and meekness, and that peace is it quam nobis Apostles Totis viribus spiritus sancti commendant, as Tertullian speaks, which the Apostles endeavour with all the strength and force of the Holy Ghost to plant among us, might a little invert the words of Saint James, and read them thus.
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His last legacie and bequest left unto his disciples was the same. Peace, saith he, I leave unto you, my peace I give unto you: As Christ, so Christians.
His last legacy and bequest left unto his Disciples was the same. Peace, Says he, I leave unto you, my peace I give unto you: As christ, so Christians.
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Ex praecepto, fidei non minus rea ira est sine ratione suscepta, quam in operibus legis homicidium, saith St. Austin, unadvised anger by the law of faith, is as a great sin,
Ex praecepto, fidei non minus rea ira est sine ratione suscepta, quam in operibus Legis Homicide, Says Saint Austin, unadvised anger by the law of faith, is as a great since,
so if we look into a Christian man, as he is proposed to us in the Gospel, we may justly marvel to what purpose God hath planted in him this faculty and passion of anger;
so if we look into a Christian man, as he is proposed to us in the Gospel, we may justly marvel to what purpose God hath planted in him this faculty and passion of anger;
For as men commonly suppose that all the former breaches of our patience, which but now I mentioned, may well enough stand with the duties of Christians:
For as men commonly suppose that all the former Breaches of our patience, which but now I mentioned, may well enough stand with the duties of Christians:
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yea, peradventure necessary, at least very pardonable for Christians privately to seek each others blood, and put their lives upon their swords, without any wrong to their vocation;
yea, Peradventure necessary, At least very pardonable for Christians privately to seek each Others blood, and put their lives upon their swords, without any wrong to their vocation;
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Thirdly and chiefly (for it is the special cause indeed that moved me to speak in this Argument) an over promptness in many youngmen, who desire to be counted men of valour and resolution, upon every sleight occasion, to raise a quarrel and admit of no other meanes of composing,
Thirdly and chiefly (for it is the special cause indeed that moved me to speak in this Argument) an over promptness in many Young men, who desire to be counted men of valour and resolution, upon every sleight occasion, to raise a quarrel and admit of no other means of composing,
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and partly to give the best counsel I can for the restraint of those conceits and errors which give way unto it, I have made choice of these few words out of the Old Testament which but now I read.
and partly to give the best counsel I can for the restraint of those conceits and errors which give Way unto it, I have made choice of these few words out of the Old Testament which but now I read.
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when therefore I had resolved with my self to speak something concerning the sin of bloodshed, I was in a manner constrain'd to reflect upon the Old Testament,
when Therefore I had resolved with my self to speak something Concerning the since of bloodshed, I was in a manner constrained to reflect upon the Old Testament,
The largness and compass of the guilt of this sin, is noted out unto us in the word Land and the Land cannot be purged. It is true in some sense of all sins.
The largeness and compass of the guilt of this since, is noted out unto us in the word Land and the Land cannot be purged. It is true in Some sense of all Sins.
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The error is only in one person, but the example spreads far & wide, and thus every man that sins, sins against the whole Land, yea against the whole world.
The error is only in one person, but the Exampl spreads Far & wide, and thus every man that Sins, Sins against the Whole Land, yea against the Whole world.
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because Saul in his life time had without any just cause shed the blood of some of the Gibeonites: neither the famine ceased, till seaven of Sauls Nephews had died for it.
Because Saul in his life time had without any just cause shed the blood of Some of the Gibeonites: neither the famine ceased, till seaven of Saul's Nephews had died for it.
First, the Generality and extent of the guilt of Blood-shed which is the cause for which I urged it) it drew a general famine on the whole Land. Secondly, the continuance and length of the punishment.
First, the Generality and extent of the guilt of Bloodshed which is the cause for which I urged it) it drew a general famine on the Whole Land. Secondly, the Continuance and length of the punishment.
That desperate and woful end, that besel both Saul and his Sons in that last and fatal battel upon Mount - Gilboah, a man might think had freed the Land from danger of blood:
That desperate and woeful end, that besel both Saul and his Sons in that last and fatal battle upon Mount - gilboa, a man might think had freed the Land from danger of blood:
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yet we see that the blood of the Gibeonites, had left so deep a stain, that it could not be sponged out without the blood of seven more of Sauls off-spring.
yet we see that the blood of the Gibeonites, had left so deep a stain, that it could not be sponged out without the blood of seven more of Saul's offspring.
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As in the Levitical Law, the woman that was unclean by reason of Childe-bearing, might offer a pair of Turtle-doves, or two young Pigeons: so he that travels with other sins, hath either a Turtle or a Pigeon, he hath more ways then one to purifie him:
As in the Levitical Law, the woman that was unclean by reason of Childbearing, might offer a pair of Turtle-doves, or two young Pigeons: so he that travels with other Sins, hath either a Turtle or a Pigeon, he hath more ways then one to purify him:
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The second general part which we considered in these words, was, that one mean which is left to cleanse blood exprest in the last words, the blood of him that shed it.
The second general part which we considered in these words, was, that one mean which is left to cleanse blood expressed in the last words, the blood of him that shed it.
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But among all the Levitical Sacrifices there was not one to cleanse the man-slayer: For the blood of the cattle upon a thousand Hills was not sufficient for this,
But among all the Levitical Sacrifices there was not one to cleanse the manslayer: For the blood of the cattle upon a thousand Hills was not sufficient for this,
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but to cleanse blood by blood remains as a Law to our times, and so shall unto the worlds end, sanguine quaerendi reditus, out of blood no way to get but by blood, NONLATINALPHABET:
but to cleanse blood by blood remains as a Law to our times, and so shall unto the world's end, sanguine quaerendi reditus, out of blood no Way to get but by blood,:
Now that what I have to say may the better be conceived and lodged up in your memories, I will comprehend and order all that I will speak to under three heads.
Now that what I have to say may the better be conceived and lodged up in your memories, I will comprehend and order all that I will speak to under three Heads.
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Secondly I will speak of the redress of some misorders very frequent in our age which give way to this sin, especially private revenge and single combat.
Secondly I will speak of the redress of Some misorders very frequent in our age which give Way to this since, especially private revenge and single combat.
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Thirdly I will touch at the means of taking the guilt of blood away, which here the holy Ghost commends to those which are set in authority to that purpose.
Thirdly I will touch At the means of taking the guilt of blood away, which Here the holy Ghost commends to those which Are Set in Authority to that purpose.
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but there is a second sort of sin, which is a vocal and a crying sin, a sin like that importunate widow in the Gospel, that will not suffer the Judge to be quiet, till he hath done justice:
but there is a second sort of since, which is a vocal and a crying since, a since like that importunate widow in the Gospel, that will not suffer the Judge to be quiet, till he hath done Justice:
For so God tells Cain. The voice of thy brothers blood cryes unto me from the earth, The sin of Adam in Paradise doubtless was a great and hainous sin, which hath thus made us all the children of death, yet it seems to be but of the rank of mute sins, and to have had no voyce to betray it, God comes unto Adam, convents him, examines him as if he had not known it,
For so God tells Cain. The voice of thy Brother's blood cries unto me from the earth, The since of Adam in Paradise doubtless was a great and heinous since, which hath thus made us all the children of death, yet it seems to be but of the rank of mute Sins, and to have had no voice to betray it, God comes unto Adam, convents him, examines him as if he had not known it,
To satisfie therefore the cry of this importunate sin, and to shew men the grievousness of it, the Laws of God and men have wonderfully conspired in the avenging of blood;
To satisfy Therefore the cry of this importunate since, and to show men the grievousness of it, the Laws of God and men have wonderfully conspired in the avenging of blood;
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God himself is the Author of this law, ( Gen. 9.) where he tells Noah; The blood of your lives I will require, at the hands of every beast will I require it.
God himself is the Author of this law, (Gen. 9.) where he tells Noah; The blood of your lives I will require, At the hands of every beast will I require it.
This so formal proceeding against unreasonable, against dull and senseless creatures, hath been thus joyntly both by God and man practised only for our example, to teach us how precious the life of man ought to be in our eyes:
This so formal proceeding against unreasonable, against dull and senseless creatures, hath been thus jointly both by God and man practised only for our Exampl, to teach us how precious the life of man ought to be in our eyes:
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even seven days, until they were cleansed. Again, when David advised with himself about the building of an house unto God, he sends him word to lay by all thought of that:
even seven days, until they were cleansed. Again, when David advised with himself about the building of an house unto God, he sends him word to lay by all Thought of that:
Beloved the battels which David fought were called the Lords battels, and therefore whatsoever he did in that kinde, he had doubtless very good warrant to do:
beloved the battles which David fought were called the lords battles, and Therefore whatsoever he did in that kind, he had doubtless very good warrant to do:
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and yet you see, that it is an imputation to him, that he shed blood, though lawfully, ut fundi sanguis ne juste quidem, sine aliquâ injustitiâ possit;
and yet you see, that it is an imputation to him, that he shed blood, though lawfully, ut fundi sanguis ne just quidem, sine aliquâ injustitiâ possit;
and further, yet to effect this in you, as in the beginning and entrance into my discourse, I briefly toucht at two reasons, shewing the greatness of this sin, occasion'd therunto by the words of my text:
and further, yet to Effect this in you, as in the beginning and Entrance into my discourse, I briefly touched At two Reasons, showing the greatness of this since, occasioned thereunto by the words of my text:
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The citizens of Antioch in a sedition against Theodosius the Emperor, in one night disgracefully threw down all his statues, which fact of theirs caus'd S. Chrysostom at that time preacher to that city, to make those famous Sermons, which from that action to this day are called his NONLATINALPHABET his statues.
The Citizens of Antioch in a sedition against Theodosius the Emperor, in one night disgracefully threw down all his statues, which fact of theirs caused S. Chrysostom At that time preacher to that City, to make those famous Sermons, which from that actium to this day Are called his his statues.
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This by so much the more is counted a great offence, because next unto wronging and disgracing the very person of the Prince, a greater insolence cannot be offered.
This by so much the more is counted a great offence, Because next unto wronging and disgracing the very person of the Prince, a greater insolence cannot be offered.
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and the glory of them, are nothing worth, neither is all the world, all the power of men and Angels able to give the least breath to him that hath lost it.
and the glory of them, Are nothing worth, neither is all the world, all the power of men and Angels able to give the least breath to him that hath lost it.
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For this cause I verily suppose it is, that in his penitential Psalm, wherein he bewails his sin, he makes no particular confession, no mention of his Adultery:
For this cause I verily suppose it is, that in his penitential Psalm, wherein he bewails his since, he makes no particular Confessi, no mention of his Adultery:
and then taking themselves bound in high terms of valour, and honour, to end their quarrels by their swords? That therefore we may the better discover, the unlawfulness of challenge and private combate;
and then taking themselves bound in high terms of valour, and honour, to end their quarrels by their swords? That Therefore we may the better discover, the unlawfulness of challenge and private combat;
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To think that mans life may be in no case taken from him, is but a branch of Manichisme: and the words of my text do directly cross it, where it is laid down, that for the cleansing of blood, blood may and must be shed.
To think that men life may be in no case taken from him, is but a branch of Manichism: and the words of my text do directly cross it, where it is laid down, that for the cleansing of blood, blood may and must be shed.
Secondly in case of publick war and defence of our Countrey, for the Doctrine of Christ is not (as some have supposed) an enemy to Souldiership, and Military Discipline.
Secondly in case of public war and defence of our Country, for the Doctrine of christ is not (as Some have supposed) an enemy to Soldiership, and Military Discipline.
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Then which there could not have been better, or more pertinent counsel given to Souldiers, they being the two principal vices of Souldiers to wrong places where they live by forrage,
Then which there could not have been better, or more pertinent counsel given to Soldiers, they being the two principal vices of Soldiers to wrong places where they live by forage,
For in the Ecclesiastick story we read of the Legio Fulminatrix of a band of Souldiers called the Thundring Band. Because that at what time Marcus the Emperour lying with his Army in Germanie was afflicted with a great drought,
For in the Ecclesiastic story we read of the Legion Fulminatrix of a band of Soldiers called the Thundering Band. Because that At what time Marcus the Emperor lying with his Army in Germany was afflicted with a great drought,
Misericorditer etiam bella gerantur, saith S. Austine, even in war and battel there is room for thoughts of peace and mercy and therefore many of the ancient Heroes renowned Souldiers and Captains were very conscientious of shedding the blood of their enemies,
Mercifully etiam Bella gerantur, Says S. Augustine, even in war and battle there is room for thoughts of peace and mercy and Therefore many of the ancient Heroes renowned Soldiers and Captains were very conscientious of shedding the blood of their enemies,
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Xenophon would make us believe that the Souldiers in Cyrus his army were so well disciplin'd, that one of them in time of the battel, having lift up his arm to strike his enemy, hearing the Trumpet begin to sound the retreat, let fall his arm and willingly lost his blow because he thought the time of striking was now past:
Xenophon would make us believe that the Soldiers in Cyrus his army were so well disciplined, that one of them in time of the battle, having lift up his arm to strike his enemy, hearing the Trumpet begin to found the retreat, let fallen his arm and willingly lost his blow Because he Thought the time of striking was now past:
So far were these men from thinking it lawful to shed the blood of a Subject in the time of peace, that they would not shed the blood of an enemy in time of war except it were in the field.
So Far were these men from thinking it lawful to shed the blood of a Subject in the time of peace, that they would not shed the blood of an enemy in time of war except it were in the field.
J. Cesar was one of the greatest, & stoutest Captains that ever was in the World, he stood the shock of fifty set battels, besides all sieges and outroads, he took a thousand Cities and walled Towns;
J. Cesar was one of the greatest, & Stoutest Captains that ever was in the World, he stood the shock of fifty Set battles, beside all sieges and outroads, he took a thousand Cities and walled Towns;
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he overrun three hundred severall countreyes, and in his wars were slain well near twelve hundred thousand men, besides all those that died in the civil wars, which were great numbers,
he overrun three hundred several countries, and in his wars were slave well near twelve hundred thousand men, beside all those that died in the civil wars, which were great numbers,
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For as it hath been observed of the God-makers, I mean the Painters and Statuaries among the heathen, they were wont many times to paint their Goddesses like their mistresses,
For as it hath been observed of the God-makers, I mean the Painters and Statuaries among the heathen, they were wont many times to paint their Goddesses like their mistress's,
Thirdly, because it is likely that the examples of these men will most prevail with those to whom I speak as being such to whom above all they affect to be most like.
Thirdly, Because it is likely that the Examples of these men will most prevail with those to whom I speak as being such to whom above all they affect to be most like.
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it cannot but move them to see the examples of men guided only by the light of reason, of men I say the most famous in all the world for valour and resolution to run so mainly against them.
it cannot but move them to see the Examples of men guided only by the Light of reason, of men I say the most famous in all the world for valour and resolution to run so mainly against them.
To come then unto the question of Duels; both by the light of reason, and by the practice of men it doth appear, that there is no case, wherein subjects may privatly seek each others lives.
To come then unto the question of Duels; both by the Light of reason, and by the practice of men it does appear, that there is no case, wherein subject's may privately seek each Others lives.
Indeed it hath been sometimes seen that the event of a battel by consent of both armies, hath been put upon single combat, to avoid further effusion of blood:
Indeed it hath been sometime seen that the event of a battle by consent of both armies, hath been put upon single combat, to avoid further effusion of blood:
For Cain the second man in the world was the first Duelist, the first that ever challenged the field (in the fourth of Genesis ) the Text saith, That Cain spake unto his Brother,
For Cain the second man in the world was the First Duelist, the First that ever challenged the field (in the fourth of Genesis) the Text Says, That Cain spoke unto his Brother,
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The Septuagint, to make the sense more plain do adde another clause, and tell us what it was he said unto his Brother, NONLATINALPHABET Let us go out into the field, and when they were in the field, he arose and slew him.
The septuagint, to make the sense more plain do add Another clause, and tell us what it was he said unto his Brother, Let us go out into the field, and when they were in the field, he arose and slew him.
Many times indeed our Gallants can formalize in other words, but evermore the substance, and usually the very words are no other but these of Cains, Let us go out into the field.
Many times indeed our Gallants can formalize in other words, but evermore the substance, and usually the very words Are no other but these of Cains, Let us go out into the field.
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as to have refused it, yet can we not chuse but acknowledge a secret Judgement of God in this that the words of Cain, should still be so Religiously kept till this day as a Proem and Introduction to that action, which doubtless is no other, then what Cains was.
as to have refused it, yet can we not choose but acknowledge a secret Judgement of God in this that the words of Cain, should still be so Religiously kept till this day as a Proem and Introduction to that actium, which doubtless is not other, then what Cains was.
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Again, notwithstanding, Duels are of so ancient and worshipful a Parentage, yet could they never gain so good acceptance as to be permitted, much less to be counted lawful in the civil part of the world till barbarisme had overran it.
Again, notwithstanding, Duels Are of so ancient and worshipful a Parentage, yet could they never gain so good acceptance as to be permitted, much less to be counted lawful in the civil part of the world till barbarism had overran it.
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About five or six hundred years after Christ at the fall of the Roman Empire aboundance of rude and barbarous people brake in and possest the civiler part of the world;
About five or six hundred Years After christ At the fallen of the Roman Empire abundance of rude and barbarous people brake in and possessed the Civilier part of the world;
as to handle red hot Iron, to walk bare foot on burning coals, to put their hands and feet in scalding water, and many other of the like nature, which are reckoned up by Hottoman a French Lawyer:
as to handle read hight Iron, to walk bore foot on burning coals, to put their hands and feet in scalding water, and many other of the like nature, which Are reckoned up by Ottoman a French Lawyer:
as somtimes it falls out and the parties contending would admit of no reasonable composition, Their manner was to permit them to trie it out by their swords.
as sometimes it falls out and the parties contending would admit of no reasonable composition, Their manner was to permit them to try it out by their swords.
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So God permitted the Jews upon sleight occasions to put their wives away, Because he saw that otherwise, their exorbitant lusts would not be bounded within these limits, which he in Paradise in the beginning had ser.
So God permitted the jews upon sleight occasions to put their wives away, Because he saw that otherwise, their exorbitant Lustiest would not be bounded within these Limits, which he in Paradise in the beginning had sir.
And it is observed of the wise men which had the managing and bringing up of Nero the Emperor, that they suffered him to practice his lusts upon Acte one of his Mothers Chamber-maids, Ne in stupra foeminarum illustrium perrumperet si ill â libidine prohiberetur.
And it is observed of the wise men which had the managing and bringing up of Nero the Emperor, that they suffered him to practice his Lustiest upon Act one of his Mother's Chambermaids, Ne in stupra foeminarum Illustrium perrumperet si ill â libidine prohiberetur.
Least if he were forbidden that, he should turn his lust upon some of the Noble Women, permission and toleration warrants not the goodness of any action.
lest if he were forbidden that, he should turn his lust upon Some of the Noble Women, permission and toleration warrants not the Goodness of any actium.
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yet even by these men it was never so promiscuously tolerated that every hasty couple, upon the venting of a little choler, should presently draw their swords,
yet even by these men it was never so promiscuously tolerated that every hasty couple, upon the venting of a little choler, should presently draw their swords,
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Now certainly there can be no very great reason for that action, which was thus begun by Cain, and continued only by Goths and Vandals and meer Barbarisme.
Now Certainly there can be no very great reason for that actium, which was thus begun by Cain, and continued only by Gothis and Vandals and mere Barbarism.
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Yet that we may a little better acquaint our selves with the quality of it, Let us a little examine the causes and pretences which are brought by them who call for trial by single combat. The causes are usually two.
Yet that we may a little better acquaint our selves with the quality of it, Let us a little examine the Causes and pretences which Are brought by them who call for trial by single combat. The Causes Are usually two.
We die but once, and a fault committed then, can never afterward be amended, quia poena, statim sequitur errorem, because the punishment immediately follows upon the errour.
We die but once, and a fault committed then, can never afterwards be amended, quia poena, Immediately sequitur errorem, Because the punishment immediately follows upon the error.
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yet would he be loth to part with one of them upon better terms then those our books tell us, that Aristippus a Philosopher being at Sea in a dangerous Tempest, and bewraying some fear,
yet would he be loath to part with one of them upon better terms then those our books tell us, that Aristippus a Philosopher being At Sea in a dangerous Tempest, and bewraying Some Fear,
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when the weather was cleared up, a desperate Ruffian came and upbraided him with it and tells him, that it was ashame that he professing wisedome should be afraid of his life,
when the weather was cleared up, a desperate Ruffian Come and upbraided him with it and tells him, that it was ashame that he professing Wisdom should be afraid of his life,
whereas himselfe having had no such education, exprest no agony or dread at all. To whom the Phylosopher replied, there was some difference between them two.
whereas himself having had no such education, expressed no agony or dread At all. To whom the Philosopher replied, there was Some difference between them two.
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I have not heard that prodigals ever built Churches. So these men that are so prodigal of their lives in base quarrels, peradventure would be cowardly enough;
I have not herd that prodigals ever built Churches. So these men that Are so prodigal of their lives in base quarrels, Peradventure would be cowardly enough;
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then a great part of them suppose, who pretend themselves most forward to do it. Nam impetu quodam & instinctu currere ad mortem cum multis commune est.
then a great part of them suppose, who pretend themselves most forward to do it. Nam impetu Quodam & instinctu currere ad mortem cum multis commune est.
There is a kinde of men, who because they contemn their own lives, make themselves Lords and Commanders of other mens, easily provoking others to venture their blood,
There is a kind of men, who Because they contemn their own lives, make themselves lords and Commanders of other men's, Easily provoking Others to venture their blood,
and because they contemne their own lives, carry themselves so insolently and imperiously towards others. It will prevent much mischief, and free the Land of much danger of blood guiltiness.
and Because they contemn their own lives, carry themselves so insolently and imperiously towards Others. It will prevent much mischief, and free the Land of much danger of blood guiltiness.
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The second cause, which is much alledged in defence of Duels, I told you was point of honour, a conceit that it is dishonourable for men of place and fashion quietly to digest and put up contumelye and disgrace,
The second cause, which is much alleged in defence of Duels, I told you was point of honour, a conceit that it is dishonourable for men of place and fashion quietly to digest and put up contumely and disgrace,
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The first occasioners of a great part of them are indeed very dishonourable, let there an Inventory be taken of all the challenges that have been made for some time past,
The First occasioners of a great part of them Are indeed very dishonourable, let there an Inventory be taken of all the challenges that have been made for Some time past,
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yet if you cast a little dust amongst them are presently parted, so the enacting and executing some few good laws, would quickly allay this greatness of stomach and fighting humour.
yet if you cast a little dust among them Are presently parted, so the enacting and executing Some few good laws, would quickly allay this greatness of stomach and fighting humour.
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how many have been censured for Schismaticks and Hereticks, only because by probable consequence, and a far off they seemed to overthrow some Christain principle:
how many have been censured for Schismatics and Heretics, only Because by probable consequence, and a Far off they seemed to overthrow Some Christian principle:
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but here are men, who walk in our streets, and come to our Churches, who NONLATINALPHABET NONLATINALPHABET openly oppose that great point of Christianity, which concerns our patience,
but Here Are men, who walk in our streets, and come to our Churches, who openly oppose that great point of Christianity, which concerns our patience,
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Theodosius the Emperour enacted it for a Law, and it is extant at this day in the Code, a Book of Laws, that it any man spake disgracefully of the Emperour, Si ex levitate contemnendum, si ex infamia miseratione dignum, si ex injuria remittendum.
Theodosius the Emperor enacted it for a Law, and it is extant At this day in the Code, a Book of Laws, that it any man spoke disgracefully of the Emperor, Si ex levitate contemnendum, si ex infamia miseration dignum, si ex injuria remittendum.
We must forsake all and follow Christ: therefore Honour and Reputation too; If we be ashamed of this pattern of patience, Christ will be ashamed of us.
We must forsake all and follow christ: Therefore Honour and Reputation too; If we be ashamed of this pattern of patience, christ will be ashamed of us.
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and so to lay open to all posterity the many slips and errors which have much blemisht and disgrac'd the lives and actions of the best, and most excellent men:
and so to lay open to all posterity the many slips and errors which have much blemished and disgraced the lives and actions of the best, and most excellent men:
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so that their good life had remained upon record for our example, we might very well have suffered their errors to have slept and been buried with their bodies in their graves.
so that their good life had remained upon record for our Exampl, we might very well have suffered their errors to have slept and been buried with their bodies in their graves.
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whose property then is it thus to blazon them at mid-day, and to fill the ears of the world with the report of them? Constantine, the first-born among Christian Emperours,
whose property then is it thus to blazon them At midday, and to fill the ears of the world with the report of them? Constantine, the firstborn among Christian emperors,
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so far mislik't this course, that he professed openly, if he found any of his Bishops and Clergy, whom it especially concerned to have a reputation pure and spotless, committing any grievous sin, to hide it from the eye of the world, he would cover it with his own garment:
so Far misliked this course, that he professed openly, if he found any of his Bishops and Clergy, whom it especially concerned to have a reputation pure and spotless, committing any grievous since, to hide it from the eye of the world, he would cover it with his own garment:
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things well said, well done, do nothing so much profit and further us, as the examples of ill speeches, ill actions do mischeif and inconvenience us:
things well said, well done, do nothing so much profit and further us, as the Examples of ill Speeches, ill actions do mischief's and inconvenience us:
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St. Austine observed it long since, who discoursing upon the fall of David complaines, that from his example many framed unto themselves this apology, Si David, cur non et ago? If David did thus,
Saint Augustine observed it long since, who discoursing upon the fallen of David complains, that from his Exampl many framed unto themselves this apology, Si David, cur non et ago? If David did thus,
When St. Peter ( Galath. 2.) had halted in his behaviour betwixt the Gentiles and those of the Circumcision, St. Paul notes, that many of the Jews, yea, Barnabas himself was carried away with their dissimulation.
When Saint Peter (Galatians. 2.) had halted in his behaviour betwixt the Gentiles and those of the Circumcision, Saint Paul notes, that many of the jews, yea, Barnabas himself was carried away with their dissimulation.
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And to speak truth, whom would not the authority and credit of Peter have drawn into an error? So easily the faults of great men, adolescunt in exempla grow up and become exemplary,
And to speak truth, whom would not the Authority and credit of Peter have drawn into an error? So Easily the Faults of great men, adolescunt in exempla grow up and become exemplary,
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and therefore hath is pleased him by the Pen-men of the lives of his Saints in holy Scripture, to lay open in the view of the world many grosse faults and imperfections,
and Therefore hath is pleased him by the Penmen of the lives of his Saints in holy Scripture, to lay open in the view of the world many gross Faults and imperfections,
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the woman in the Gospel, who annointed him before his passion, that wheresoever the Gospel should be preached, this fact of hers should be recorded in memorial of her:
the woman in the Gospel, who anointed him before his passion, that wheresoever the Gospel should be preached, this fact of hers should be recorded in memorial of her:
And therefore accordingly, scarcely is there any one Saint in the whole book of God, who is not recorded in one thing or other, to have notably overshot himself.
And Therefore accordingly, scarcely is there any one Saint in the Whole book of God, who is not recorded in one thing or other, to have notably overshot himself.
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then any of the other Evangelists, NONLATINALPHABET &c. Who would not marvel, saith he, that St. Mark not only concealed not the grosse escape of his master,
then any of the other Evangelists, etc. Who would not marvel, Says he, that Saint Mark not only concealed not the gross escape of his master,
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for the first, who can but marvel, that since all things that are written, are written for our instruction, that if they be good, they may serve for our imitation;
for the First, who can but marvel, that since all things that Are written, Are written for our instruction, that if they be good, they may serve for our imitation;
yet many sinister actions of the Saints of God are so exprest in Scripture, without censure, without note, that it were almost some danger to pronounce of them? Abrahams equivocating with Abimelech, Jacobs deluding his blinde father, Rachel abusing Laban with a lie, Jephthe his sacrificing his daughter, Sampson killing himself with the Philistins; these and many other besides are so fet down, that they may seem to have been done rather by divine instinct, then out of humane infirmity.
yet many sinister actions of the Saints of God Are so expressed in Scripture, without censure, without note, that it were almost Some danger to pronounce of them? Abrahams equivocating with Abimelech, Jacobs deluding his blind father, Rachel abusing Laban with a lie, Jephthah his sacrificing his daughter, Sampson killing himself with the philistines; these and many other beside Are so fetched down, that they may seem to have been done rather by divine instinct, then out of humane infirmity.
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Wherein the Holy Ghost seems to me tanquam adoriri nos ex insidiis, to set upon us out of ambush, to use a kind of guile, to see whether we have NONLATINALPHABET spiritual discretion, to trie whether we will attribute more to mens examples then to his precepts.
Wherein the Holy Ghost seems to me tanquam adoriri nos ex insidiis, to Set upon us out of ambush, to use a kind of guile, to see whither we have spiritual discretion, to try whither we will attribute more to men's Examples then to his Precepts.
And Salomon died. We should very much wrong these men, if we should think that they past out of this life without repentance; because their repentance is concealed.
And Solomon died. We should very much wrong these men, if we should think that they passed out of this life without Repentance; Because their Repentance is concealed.
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Doubtless if we were worthy to search the mysteries of the spirit, we should finde that the Holy Ghost hath left something for our instruction even in this particular;
Doubtless if we were worthy to search the Mysteres of the Spirit, we should find that the Holy Ghost hath left something for our instruction even in this particular;
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But as it pleased him in mercy to give him repentance, so in these words which I have read unto you, hath it pleased him to leave unto the Church a memorial of it.
But as it pleased him in mercy to give him Repentance, so in these words which I have read unto you, hath it pleased him to leave unto the Church a memorial of it.
Our first note therefore, before we come to the words, shall be a note of that exceeding use and profit which hath redounded to the Church by the registring of Peters repentance;
Our First note Therefore, before we come to the words, shall be a note of that exceeding use and profit which hath redounded to the Church by the registering of Peter's Repentance;
The concealing of Solomons reclaim hath occasioned some, upon acknowledgement of the necessity of repentance, to suppose that Solomon past away without it,
The concealing of Solomons reclaim hath occasioned Some, upon acknowledgement of the necessity of Repentance, to suppose that Solomon passed away without it,
But he that should have read this story of Peter, and observed what authority he had afterwards, what especial favour our Saviour did him after his resurrection, notwithstanding his fall,
But he that should have read this story of Peter, and observed what Authority he had afterwards, what especial favour our Saviour did him After his resurrection, notwithstanding his fallen,
if the manner of his recovery had not been recorded, might easily have entertained a conceit very prejudicial to repentance, Quid non speremus? Who might not hope to regain the favour of God without shedding a tear,
if the manner of his recovery had not been recorded, might Easily have entertained a conceit very prejudicial to Repentance, Quid non speremus? Who might not hope to regain the favour of God without shedding a tear,
if Peter notwithstanding so grievous a crime without repentance should again be reconciled? We might therefore with excuse have presumed upon a nonnecessity of repentance,
if Peter notwithstanding so grievous a crime without Repentance should again be reconciled? We might Therefore with excuse have presumed upon a nonnecessity of Repentance,
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as if it had been enough in case of sin to practise that which common morality teaches, barely to relinquish it without any more adoe, that therefore which we learn by this registring of Peters repentance is this, that for the clearing of a Christian mans account unto God, it is nor sufficient barely to cease from doing ill, to satisfie the law wch we broke either with our life, or with our goods:
as if it had been enough in case of since to practise that which Common morality Teaches, barely to relinquish it without any more ado, that Therefore which we Learn by this registering of Peter's Repentance is this, that for the clearing of a Christian men account unto God, it is nor sufficient barely to cease from doing ill, to satisfy the law which we broke either with our life, or with our goods:
It is impossible that it should ever fall within the conceit of any reasonable creature, to pronounce what satisfaction was to be made for offence committed against God.
It is impossible that it should ever fallen within the conceit of any reasonable creature, to pronounce what satisfaction was to be made for offence committed against God.
What recompence then can he receive from the hands of dust and ashes? Ten thousand worlds, were we able to give them all, could not make satisfaction for any part of the smallest offence we have committed against him:
What recompense then can he receive from the hands of dust and Ashes? Ten thousand world's, were we able to give them all, could not make satisfaction for any part of the Smallest offence we have committed against him:
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when therefore the inventions of men were thus at a stand, when all discourse, all reason were posed, it pleased God in mercy to open his pleasure in his word,
when Therefore the Inventions of men were thus At a stand, when all discourse, all reason were posed, it pleased God in mercy to open his pleasure in his word,
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And therefore Julian, that accursed Apostata, scorning Constantine the Emperour for betaking himself to the Christian religion, in contempt and derision of Baptisme and Repentance, thus speaks:
And Therefore Julian, that accursed Apostata, scorning Constantine the Emperor for betaking himself to the Christian Religion, in contempt and derision of Baptism and Repentance, thus speaks:
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NONLATINALPHABET &c. Hoe, whosoever is a corrupter and a defiler of women, whosoever is a man-slayer, whosoever is an impure and unclean person, let him from henceforth be secure, and care for nothing.
etc. Hoe, whosoever is a corrupter and a defiler of women, whosoever is a manslayer, whosoever is an impure and unclean person, let him from henceforth be secure, and care for nothing.
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I will give him this gift, if he but knock his breast and strike his forehead, (which are the gestures of the penitent,) he shall without any more adoe become as pure as glass.
I will give him this gift, if he but knock his breast and strike his forehead, (which Are the gestures of the penitent,) he shall without any more ado become as pure as glass.
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'Tis true indeed, in spight of unbelieving miscreants, it hath pleased God through the foolishness of Baptisme and Repentance to save those that are his.
It's true indeed, in spite of unbelieving miscreants, it hath pleased God through the foolishness of Baptism and Repentance to save those that Are his.
yet through the wonderful operation of the grace of God annext unto them are able, were our sins as red as twice-died scarlet, to make them as white as snow.
yet through the wondered operation of the grace of God annexed unto them Are able, were our Sins as read as twice-died scarlet, to make them as white as snow.
The sentence of God denounced unto Adam, What day thou eatest of the Tree thou shall die, certainly was absolute and irrevocable neither could any repentance of Adams totally have reverst it.
The sentence of God denounced unto Adam, What day thou Eatest of the Tree thou shall die, Certainly was absolute and irrevocable neither could any Repentance of Adams totally have reversed it.
For this way his words seem to look, when he saith, Quod si seipsum accusasset nos omnes ab accusatione & judicio liberasset; If he had accused himself;
For this Way his words seem to look, when he Says, Quod si seipsum accusasset nos omnes ab accusation & Judicio liberasset; If he had accused himself;
Whatsoever his meaning was, thus much without danger we may think, that if our first Parents had not so strangly shuffled their fault from the one to the other, the man to the woman, the woman to the serpent,
Whatsoever his meaning was, thus much without danger we may think, that if our First Parents had not so strangely shuffled their fault from the one to the other, the man to the woman, the woman to the serpent,
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Whosoever he be that thinks himself quit of some sins into which either through weakness or carelessnes he hath fallen, let him not presently flatter himself as if for this his book of debt unto God were cancel'd,
Whosoever he be that thinks himself quit of Some Sins into which either through weakness or carelessness he hath fallen, let him not presently flatter himself as if for this his book of debt unto God were canceled,
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But if he finde not this passage of Repentance and hearty sorrow twixt God and his own soul, let him know that God is yet unsatisfied, that he is yet in his sin:
But if he find not this passage of Repentance and hearty sorrow betwixt God and his own soul, let him know that God is yet unsatisfied, that he is yet in his since:
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THus from the necessity of registring Peters Repentance I come to the words wherein it is registred, And he went out, &c. In these words we will consider four things, First the person:
THus from the necessity of registering Peter's Repentance I come to the words wherein it is registered, And he went out, etc. In these words we will Consider four things, First the person:
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Secondly, the preparative to the Repentance, He went forth. Thirdly, the Repentance it self, comprised in the word wept. Fourthly, the extent and measure,
Secondly, the preparative to the Repentance, He went forth. Thirdly, the Repentance it self, comprised in the word wept. Fourthly, the extent and measure,
Not the eminency of Peters person, not his great understanding in the mystery of Christ, not his resolution in our Saviours quarrel, not the love and respect his Master bare him, kept him from falling.
Not the eminency of Peter's person, not his great understanding in the mystery of christ, not his resolution in our Saviors quarrel, not the love and respect his Master bore him, kept him from falling.
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But Peter being fallen provides himself to rise, and therefore in the second place, he went forth, saith my Text, Peter was now in the High-priests Court, a place very unfit for one in Peters case.
But Peter being fallen provides himself to rise, and Therefore in the second place, he went forth, Says my Text, Peter was now in the High priests Court, a place very unfit for one in Peter's case.
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But wherefore went Peter out? Did he as our Saviour observes of the Scribes and Pharisees, go out into the wilderness to see? to gaze and look about him? No, His eyes now must do him other service.
But Wherefore went Peter out? Did he as our Saviour observes of the Scribes and Pharisees, go out into the Wilderness to see? to gaze and look about him? No, His eyes now must do him other service.
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But be the reasons what they will which moved Peter to go forth, we will not prescribe unto the Saints a form of Repentance we will cease therefore to dispute what Peter should have done,
But be the Reasons what they will which moved Peter to go forth, we will not prescribe unto the Saints a from of Repentance we will cease Therefore to dispute what Peter should have done,
The tears therefore he sheds are not slight, and perfunctory shed only for fashions sake, such as Quintilian spake of, nihil facilius lachrimis marescit, Nothing sooner grows dry then tears:
The tears Therefore he sheds Are not slight, and perfunctory shed only for fashions sake, such as Quintilian spoke of, nihil Facilius lachrimis marescit, Nothing sooner grows dry then tears:
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but as the Text saith, He wept bitterly: to summon up that Siccoculum genus Christianorum, a sort of Christians, who never had tear dropt from their eye to witness their repentance:
but as the Text Says, He wept bitterly: to summon up that Siccoculum genus Christians, a sort of Christians, who never had tear dropped from their eye to witness their Repentance:
or fall more dangerous then Saint Peters. That which wisemen have observed in great and eminent wits, that they evermore exceed, either they are exceeding good or else they are exceeding bad, in Saint Peter was true both ways.
or fallen more dangerous then Saint Peter's. That which Wise men have observed in great and eminent wits, that they evermore exceed, either they Are exceeding good or Else they Are exceeding bad, in Saint Peter was true both ways.
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It was a great argument of his Faith, when in the Tempest meeting our Saviour on the waters, he calls out unto him, if it be thou, command me to come unto thee on the waters;
It was a great argument of his Faith, when in the Tempest meeting our Saviour on the waters, he calls out unto him, if it be thou, command me to come unto thee on the waters;
It is a great argument that a man doth passing well understand himself, when he is able perspicuously and plainly to speak to the understanding of another.
It is a great argument that a man does passing well understand himself, when he is able perspicuously and plainly to speak to the understanding of Another.
This confession therefore of Peter, that carries with it greater light and perspicuity then any yet that ever was given, doth not obscurely intimate that he had a greater measure of illumination, then any of his predecessors.
This Confessi Therefore of Peter, that carries with it greater Light and perspicuity then any yet that ever was given, does not obscurely intimate that he had a greater measure of illumination, then any of his predecessors.
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Poor man, as if he had been quite ignorant of the end of Christs coming, out of a humane conceit and pity, he takes upon him to counsel and advise our Saviour.
Poor man, as if he had been quite ignorant of the end of Christ coming, out of a humane conceit and pity, he Takes upon him to counsel and Advice our Saviour.
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He that shall peruse the story of the Gospel, and here stay himself, might think that that which we read John the sixth, v. 70. spoken of Judas, Have I not chosen you twelve and one of you is a Divel:
He that shall peruse the story of the Gospel, and Here stay himself, might think that that which we read John the sixth, v. 70. spoken of Judas, Have I not chosen you twelve and one of you is a devil:
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This good Champion of our Saviour, as a Lyon that is reported to be daunted with the crowing of a Cock, is stricken out of countenance and quite amazed with the voyce of a silly Damsel.
This good Champion of our Saviour, as a lion that is reported to be daunted with the crowing of a Cock, is stricken out of countenance and quite amazed with the voice of a silly Damsel.
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yet forgets he not that he is that great shepherd of the flock, but David like rescues one of his fould from the mouth of the Lion and from the paw of the Bear.
yet forgets he not that he is that great shepherd of the flock, but David like rescues one of his fouled from the Mouth of the lion and from the paw of the Bear.
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Of all the members in the body the eye is the most moveing part, that oft-times is spoken in a look, which by no force of speech could have been uttered, this look of Christ did so warm Peter almost frozen dead with fear that it made him well-near melt into tears.
Of all the members in the body the eye is the most moving part, that ofttimes is spoken in a look, which by no force of speech could have been uttered, this look of christ did so warm Peter almost frozen dead with Fear that it made him well-near melt into tears.
for they have overcome me, he grows impatient of his looks, and seeks for a place to weep, what a look was this think you? Saint Jerome discoursing with himself what might be the cause that many of the Disciples,
for they have overcome me, he grows impatient of his looks, and seeks for a place to weep, what a look was this think you? Saint Jerome discoursing with himself what might be the cause that many of the Disciples,
when they were called by our Saviour, presently without further consultation arose and followed him, thinks it not improbable, that there did appear some Glory and Majesty in his Countenance, which made them believe he was more than a Man that thus bespake them;
when they were called by our Saviour, presently without further consultation arose and followed him, thinks it not improbable, that there did appear Some Glory and Majesty in his Countenance, which made them believe he was more than a Man that thus bespoke them;
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whatsoever then appear'd in his Looks, doubtless in this Look of his was seen some Soveraign power of his Diety that could so speedily recover a man thus almost desperately gone:
whatsoever then appeared in his Looks, doubtless in this Look of his was seen Some Sovereign power of his Diety that could so speedily recover a man thus almost desperately gone:
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It was this Look of Christ that restored Peter. Quos respicit Jesus plorant delictum, saith Saint Ambrose, those weep for their sins whom Jesus looks upon.
It was this Look of christ that restored Peter. Quos respicit jesus plorant delictum, Says Saint Ambrose, those weep for their Sins whom jesus looks upon.
Before I come to make use of this, it shall not be altogether impertinent to say something unto some queries that here arise concerning the condition of Peter, and in him of all the Elect of God,
Before I come to make use of this, it shall not be altogether impertinent to say something unto Some queries that Here arise Concerning the condition of Peter, and in him of all the Elect of God,
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It is not to be thought that Peter had rever'st with himself the confession that he had formerly made of Christ or that he thought doubtless I have er'd, this is not the person whom I took him to be.
It is not to be Thought that Peter had reverest with himself the Confessi that he had formerly made of christ or that he Thought doubtless I have ered, this is not the person whom I took him to be.
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and Christs sheep none can take out of his hands, conclude therefore that for the Elect of God there is no falling from Grace, that to David & Peter no ill could happen, no though (for so they have given it out) that they had died in the very act of their sin:
and Christ sheep none can take out of his hands, conclude Therefore that for the Elect of God there is no falling from Grace, that to David & Peter no ill could happen, no though (for so they have given it out) that they had died in the very act of their since:
and Judas in regard of their own persons, were both, more or less in the same case, both fallen from Grace, both in state of sin and damnation, till the Repentance of Peter altered the case on his part.
and Judas in regard of their own Persons, were both, more or less in the same case, both fallen from Grace, both in state of since and damnation, till the Repentance of Peter altered the case on his part.
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either the purpose of Gods Election, the Grace and Favour Inherent in the Person of God, which he still casts upon those that are his notwithstanding their manifold backslidings:
either the purpose of God's Election, the Grace and Favour Inherent in the Person of God, which he still Cast upon those that Are his notwithstanding their manifold backslidings:
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or else it signifies the habit of sanctifying qualities Inherent in the Regenerat Man, those good Graces of God, by which he walks holy and unblameable.
or Else it signifies the habit of sanctifying qualities Inherent in the Regenerate Man, those good Graces of God, by which he walks holy and unblameable.
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yea, for a time continue in them, too ( David did so for a whole years space) which except they be done a way by repentance, inevitably bring forth eternal death,
yea, for a time continue in them, too (David did so for a Whole Years Molle) which except they be done a Way by Repentance, inevitably bring forth Eternal death,
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but if we look back unto God, we shall see a hand reacht out unto Peter, pulling him back as he is now running down the hill, which hand we do not see reacht out unto Judas. Christ had a look in store for Peter, which if it had pleased him to have lent unto Judas, Judas would have done that which Peter did.
but if we look back unto God, we shall see a hand reached out unto Peter, pulling him back as he is now running down the hill, which hand we do not see reached out unto Judas. christ had a look in store for Peter, which if it had pleased him to have lent unto Judas, Judas would have done that which Peter did.
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and what hinders to pronounce that man fallen from grace, whom we must needs acknowledge to be in that state, in which if he continue, there is no way open but to death? What then may some man say, had Peter lost the spirit of adoption? Had he not those sanctifying qualities of faith, hope,
and what hinders to pronounce that man fallen from grace, whom we must needs acknowledge to be in that state, in which if he continue, there is no Way open but to death? What then may Some man say, had Peter lost the Spirit of adoption? Had he not those sanctifying qualities of faith, hope,
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neither were it possible, that the Elect of God after their conversion should fall,) but they are of force to work repentance, which makes all our wounds remediable.
neither were it possible, that the Elect of God After their conversion should fallen,) but they Are of force to work Repentance, which makes all our wounds remediable.
He that is mortally sick and dies, and he that is likewise mortally sick, and through help of restoring physick recovers, in this both agree, that they are mortally sick, notwithstanding the recovery of one party.
He that is mortally sick and die, and he that is likewise mortally sick, and through help of restoring physic recovers, in this both agree, that they Are mortally sick, notwithstanding the recovery of one party.
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When David was intending to stay in Keilah; and suspecting the inhabitants of that city, asks of God whether the men of Keilah would deliver him over into the hand of Saul:
When David was intending to stay in Keilah; and suspecting the inhabitants of that City, asks of God whither the men of Keilah would deliver him over into the hand of Saul:
God tells him they would: and therefore certainly had he stayed there, he had been betrayed unto Saul: to urge that Peter, because of Gods purpose to save him, could not have finally miscarried,
God tells him they would: and Therefore Certainly had he stayed there, he had been betrayed unto Saul: to urge that Peter, Because of God's purpose to save him, could not have finally miscarried,
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as therefore the determinate purpose of God to free David from the malice of Saul, took not away that supposition, If David go to Keilah, he shall fall into the hands of Saul,
as Therefore the determinate purpose of God to free David from the malice of Saul, took not away that supposition, If David go to Keilah, he shall fallen into the hands of Saul,
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Let no man presume to look into the Third Heaven, to open the books of life and death, to pronounce over peremptorily of Gods purpose concerning himself, or any other man.
Let no man presume to look into the Third Heaven, to open the books of life and death, to pronounce over peremptorily of God's purpose Concerning himself, or any other man.
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the surest means to trie this, is to take an unpartial view of all our actions, many deceive themselves whilst they argue from their faith to their works,
the Surest means to try this, is to take an unpartial view of all our actions, many deceive themselves while they argue from their faith to their works,
but thus to have reasoned, my sin is deadly, therefore except I repent, I am not of the number of Gods Elect, this reasoning had well befitted Peter, and becomes every Christian man, whom common frailty drives into the like distress.
but thus to have reasoned, my since is deadly, Therefore except I Repent, I am not of the number of God's Elect, this reasoning had well befitted Peter, and becomes every Christian man, whom Common frailty drives into the like distress.
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In such a case as this, a blow given us, serves us for a remembrance to call our wits about us, NONLATINALPHABET to stir up the Grace of God that isin us, which many times is interlunio lies covered like fire under ashes;
In such a case as this, a blow given us, serves us for a remembrance to call our wits about us, to stir up the Grace of God that isin us, which many times is interlunio lies covered like fire under Ashes;
and comes forward with greater strength and wariness: et pudor incendit vires et conscia virtus: shame of the foil and impatience of disgrace, addes strength unto him and kindles him:
and comes forward with greater strength and wariness: et pudor incendit vires et conscia virtus: shame of the foil and impatience of disgrace, adds strength unto him and kindles him:
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of this we have a notable example in S. Paul; how eager was he in the quarrel of the Jews against Christ? None a more mischievous enemy to the Christians then he;
of this we have a notable Exampl in S. Paul; how eager was he in the quarrel of the jews against christ? None a more mischievous enemy to the Christians then he;
and St. Lukes story being nothing else almost but a register of the acts of St. Paul. The sense and conscience, I doubt not, of that infinite wrong done to the Church provoked him to measure back to the utmost of this power, his pains and labour in making up the breach, he had formerly made:
and Saint Lukes story being nothing Else almost but a register of the acts of Saint Paul. The sense and conscience, I doubt not, of that infinite wrong done to the Church provoked him to measure back to the utmost of this power, his pains and labour in making up the breach, he had formerly made:
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for through the Grace of him that doth-inable us, we are stronger then he: and the policie of Christian warfare hath as many means to beat back and defend,
for through the Grace of him that doth-inable us, we Are Stronger then he: and the policy of Christian warfare hath as many means to beatrice back and defend,
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when David was so strangely overtaken, the Scripture tells us he rose from his bed, to walk on the top of his pallace, from his bed indeed he arose, but not from his sleep; for mark I beseech you:
when David was so strangely overtaken, the Scripture tells us he rose from his Bed, to walk on the top of his palace, from his Bed indeed he arose, but not from his sleep; for mark I beseech you:
Beloved, we are become like horse and mule without understanding, we know not our strength we are more blinde then the servant of Elizaeus, and see not that they that are with us are more,
beloved, we Are become like horse and mule without understanding, we know not our strength we Are more blind then the servant of Elizaeus, and see not that they that Are with us Are more,
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We have the army of God, ubi mille clipei & omnis armatura fortium, where are a thousand bucklers and all the weapons of the mighty, the helmet of Salvation, the sword of the Spirit, the sheild of Faith to quench all the fiery darts of sin:
We have the army of God, ubi mille clipei & omnis armatura fortium, where Are a thousand bucklers and all the weapons of the mighty, the helmet of Salvation, the sword of the Spirit, the shield of Faith to quench all the fiery darts of since:
We have to strive with an enemy, such a one as Anibal reported Marcellus to be, Qui nec bonam nec malam ferre fortunam potest seu vicit, ferociter instat victis;
We have to strive with an enemy, such a one as Anibal reported Marcellus to be, Qui nec Good nec Evil Far fortunam potest seu Vicit, ferociter Instant victis;
What bootes it thus to dispute? shall the confession of our unableness to do what we ought, excuse us at all if we do not that which we are able? S. Austin was of opinion how justly I will not dispute but of that opinion he was,
What boots it thus to dispute? shall the Confessi of our unableness to do what we ought, excuse us At all if we do not that which we Are able? S. Austin was of opinion how justly I will not dispute but of that opinion he was,
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that let our strength be what it will, yet if we know not our duty we shall do it no more then the traveller sound of body or limb, can go that way aright of which he is utterly ignorant.
that let our strength be what it will, yet if we know not our duty we shall do it no more then the traveller found of body or limb, can go that Way aright of which he is utterly ignorant.
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as for or knowledge God hath left unto us Scripture, the perfect register of all our duty the absolute itinerary and map of all the course which in this life we are to run:
as for or knowledge God hath left unto us Scripture, the perfect register of all our duty the absolute Itin and map of all the course which in this life we Are to run:
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and the promises made unto the Jews concerning their carnal enemies, shall be made good on us concerning our spiritual and ghostly enemies, one of us shall chase a thousand, and if they come out against us on way, they shall fly before us seven wayes.
and the promises made unto the jews Concerning their carnal enemies, shall be made good on us Concerning our spiritual and ghostly enemies, one of us shall chase a thousand, and if they come out against us on Way, they shall fly before us seven ways.
That which one leaves for a memorial to great men, that in dangerous times, non minus periculum ex magna fama quam ex mala, it was a matter of like danger to have a good name as an ill, that may I pronounce of a Christian man, the danger of his innocency is not much less then of his faults.
That which one leaves for a memorial to great men, that in dangerous times, non minus periculum ex Magna fama quam ex mala, it was a matter of like danger to have a good name as an ill, that may I pronounce of a Christian man, the danger of his innocency is not much less then of his Faults.
For this Devil when he cannot drive us to despair by reason of our sin, takes another course to see if he can make us presume upon conceit of our righteousness.
For this devil when he cannot drive us to despair by reason of our since, Takes Another course to see if he can make us presume upon conceit of our righteousness.
and the true professours of it, to be rich in almsdeeds, to have a part in other acts of righteousness, he makes us first take notice of these good things in us, notice taken draws us to love and admire them in us:
and the true professors of it, to be rich in almsdeeds, to have a part in other acts of righteousness, he makes us First take notice of these good things in us, notice taken draws us to love and admire them in us:
And hence it is that we see divers times men otherwise of life and reputation pure and unblameable, upon conceit and unconsiderateness by a secret judgement of God to fall upon extremes no less fearful then are the issues of open prosaness and impiety.
And hence it is that we see diverse times men otherwise of life and reputation pure and unblameable, upon conceit and unconsiderateness by a secret judgement of God to fallen upon extremes not less fearful then Are the issues of open prosaness and impiety.
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To cut of therefore all way that may be opened to let in spiritual pride it hath pleased God to make use of this as of a soverain remedy namely to permit even in his most chosen vessels, evermore secret and hidden infirmities and sometimes gross and open scapes, which may serve when they look into themselves to abate all overweening conceit of their own righteousness,
To Cut of Therefore all Way that may be opened to let in spiritual pride it hath pleased God to make use of this as of a sovereign remedy namely to permit even in his most chosen vessels, evermore secret and hidden infirmities and sometime gross and open escapes, which may serve when they look into themselves to abate all overweening conceit of their own righteousness,
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and when they shall look into the errours of others, may be secret admonitioners unto them, not rashly to condemn them, considering their own weakness.
and when they shall look into the errors of Others, may be secret admonitioners unto them, not rashly to condemn them, considering their own weakness.
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I will therefore shut up this place with the saying of Saint Ambrose, etiam laepsus sanctorum utilis est, Nihil mihi obsuit quod negavit Petrus, etiam profuit quod emendavit.
I will Therefore shut up this place with the saying of Saint Ambrose, etiam laepsus sanctorum utilis est, Nihil mihi obsuit quod negavit Peter, etiam profuit quod emendavit.
they did no less prophesie the captivity, desolation, famine and wo, which was to fall upon Jerusalem, then when they denounced it by direct word and speech:
they did no less prophesy the captivity, desolation, famine and woe, which was to fallen upon Jerusalem, then when they denounced it by Direct word and speech:
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and to be in the same rank with those of other men, themselves (as a learned divine of our Mercerus age observes) not intending or understanding any such thing, contained by the dispensation of the Holy Ghost, especial lessons and instructions for us.
and to be in the same rank with those of other men, themselves (as a learned divine of our Mercerus age observes) not intending or understanding any such thing, contained by the Dispensation of the Holy Ghost, especial Lessons and instructions for us.
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and those things that were occasioners of his sin, doth not obscurely point out unto us an especial duty of speedy relinquishing and leaving of all, either friends or place,
and those things that were occasioners of his since, does not obscurely point out unto us an especial duty of speedy relinquishing and leaving of all, either Friends or place,
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if once they become unto us inducements to Sin. In former days before the Fulness of time came, the Calling of the Elect of God was not by any one act more often prefigured,
if once they become unto us inducements to Sin. In former days before the Fullness of time Come, the Calling of the Elect of God was not by any one act more often prefigured,
Let us go forth, therefore unto him, saith he without the camp, bearing his reproach. And in the original language of the New Testament, the Church hath her name from this thing, from being called forth; so that without a going forth there is no Church, no Christianity, no Service to God, the reason of all which is this:
Let us go forth, Therefore unto him, Says he without the camp, bearing his reproach. And in the original language of the New Testament, the Church hath her name from this thing, from being called forth; so that without a going forth there is no Church, no Christianity, no Service to God, the reason of all which is this:
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Afterward, when the Tempests of persecutions were somewhat alay'd, and the skie began to clear up, the necessity of actual relinquishing of all things ceast, Christians might then securely hold life and lands,
Afterwards, when the Tempests of persecutions were somewhat allayed, and the sky began to clear up, the necessity of actual relinquishing of all things ceased, Christians might then securely hold life and Lands,
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and whatsoever was their own, yet that it might appear unto the world, that the resolution of Christian men was the same as in times of distress and want,
and whatsoever was their own, yet that it might appear unto the world, that the resolution of Christian men was the same as in times of distress and want,
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left their means and their friends, and betook themselves to deserts and solitary places, wholy giving themselves over to meditation, to prayer, to fasting, to all severity and rigidness of life, what opinion our times hath of these, I cannot easily pronounce:
left their means and their Friends, and betook themselves to deserts and solitary places, wholly giving themselves over to meditation, to prayer, to fasting, to all severity and rigidness of life, what opinion our times hath of these, I cannot Easily pronounce:
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Those two things which afterwards in the decay and ruine of this discipline, the Church sought to establish by Decrees and Constitutions, namely to estrange her Priests from the world and bind them to single life, were the necessary effects of this manner of living,
Those two things which afterwards in the decay and ruin of this discipline, the Church sought to establish by Decrees and Constitutions, namely to estrange her Priests from the world and bind them to single life, were the necessary effects of this manner of living,
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That which afterwards was crept into the Church and bare the name of Monkery, had indeed nothing of it but the name, under pretence of poverty they seized into their possession the wealth and riches of the world, they removed themselves from barren soils into the fattest places of the land, from solitary desarts into the most frequented cities:
That which afterwards was crept into the Church and bore the name of Monkery, had indeed nothing of it but the name, under pretence of poverty they seized into their possession the wealth and riches of the world, they removed themselves from barren soils into the Fattest places of the land, from solitary deserts into the most frequented cities:
Nonnulli sunt ditiores Monachi, quam fuerant seculares, & clerici qui possideant opes sub paupere Christo, quas sub fallaci & locuplete diabolo non habuerant ut suspiret eos ecclesia divites: quos tenuit mundos ante mendicos.
Nonnulli sunt ditiores Monachi, quam fuerant Seculares, & Clerici qui possideant opes sub paupere Christ, quas sub fallaci & locuplete diabolo non habuerant ut suspiret eos Church divites: quos tenuit mundos ante mendicos.
Josephus writing of the Military exercises practised amongst the Romans, reports that for seriousness they diffred from a true battel only in this, the battel was a bloody exercise, their exercise a bloodless battel.
Josephus writing of the Military exercises practised among the Roman, reports that for seriousness they differed from a true battle only in this, the battle was a bloody exercise, their exercise a bloodless battle.
Let therefore every man throughly examine his own heart, whether upon supposal of times of tryal and persecution, he can say with David, My heart is ready, whether he can say of his dearest pledges, all these have I counted dung for Christs sake, whether he finde in himself that he can,
Let Therefore every man thoroughly examine his own heart, whither upon supposal of times of trial and persecution, he can say with David, My heart is ready, whither he can say of his dearest pledges, all these have I counted dung for Christ sake, whither he find in himself that he can,
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He that cannot do thus, what differs his faith from a temporary faith, or from hypocrisie? Mark, I beseech you what I say, I will not affirm, I will only leave it to your Christian discretion.
He that cannot do thus, what differs his faith from a temporary faith, or from hypocrisy? Mark, I beseech you what I say, I will not affirm, I will only leave it to your Christian discretion.
A temporary faith, that is, a faith resembled to the seed in the Gospel, which being sown on the stony ground, withered as soon as the sun arose, a faith that fails as soon as it feels the heat of persecution, can save no man.
A temporary faith, that is, a faith resembled to the seed in the Gospel, which being sown on the stony ground, withered as soon as the sun arose, a faith that fails as soon as it feels the heat of persecution, can save no man.
and therefore comes not so far as to save him that hath it? Rufus a certain Philosopher whensoever any Scholars were brought unto him to receive education under him, was wont to use all possible force of argument to diswade them from it:
and Therefore comes not so Far as to save him that hath it? Rufus a certain Philosopher whensoever any Scholars were brought unto him to receive education under him, was wont to use all possible force of argument to dissuade them from it:
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Who knows therefore whether God hath numbred out the Crowns of life, according to the number of their souls, who he foreknew would in the midst of all Temptations and trialls continue unto the end? for what difference is there betwixt the faith that fails upon occasion,
Who knows Therefore whither God hath numbered out the Crowns of life, according to the number of their Souls, who he foreknew would in the midst of all Temptations and trials continue unto the end? for what difference is there betwixt the faith that fails upon occasion,
or that would fail if occasion were offred? for the actual failing of faith is not that that makes it temporary, it is only that wch detects it, wch bewrays it unto us to be so.
or that would fail if occasion were offered? for the actual failing of faith is not that that makes it temporary, it is only that which detects it, which bewrays it unto us to be so.
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The faith therefore of that man which would have sunk as fast as Peter did, if tempests had arisen, notwithstanding that through the peace of the Church he dies possest of, is no better then a temporary,
The faith Therefore of that man which would have sunk as fast as Peter did, if tempests had arisen, notwithstanding that through the peace of the Church he die possessed of, is no better then a temporary,
In a word my Brethren try therefore your selves, whether you have in you true resolution, summon up your thoughts, surveigh every path in which your affections are wont to tread:
In a word my Brothers try Therefore your selves, whither you have in you true resolution, summon up your thoughts, survey every path in which your affections Are wont to tread:
If you find in your selves but one affection looking back to Sodom, to the things of this life, remember Lots wife, her case is yours, you are not yet sufficiently provided for the day of battel. FINIS.
If you find in your selves but one affection looking back to Sodom, to the things of this life, Remember Lots wife, her case is yours, you Are not yet sufficiently provided for the day of battle. FINIS.
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The strongest reason, which the subtilest above all the beasts of the field, could invent, to draw our first Parents from their allegeance, was this, Ye shall be like Gods. Our Saviour who is infinitely wiser to recal us,
The Strongest reason, which the subtlest above all the beasts of the field, could invent, to draw our First Parents from their allegiance, was this, You shall be like God's Our Saviour who is infinitely Wiser to Recall us,
then return again, and ye shall be like Gods, by a kinde of Communicatio idiomatûm, by imparting unto you such excellencies, as are proper unto myself.
then return again, and you shall be like God's, by a kind of Communication idiomatûm, by imparting unto you such excellencies, as Are proper unto myself.
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But he that shall take into consideration these words of my Text, shall farre better then any natural man, be able to perceive, that man hath no cause to complain of his weakness.
But he that shall take into consideration these words of my Text, shall Far better then any natural man, be able to perceive, that man hath no cause to complain of his weakness.
NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET, saith Aristophanes. It was a tale that passed among some of the Heathen, that Vulcan offended with the men of Athens, told them that they should be but fools:
, Says Aristophanes. It was a tale that passed among Some of the Heathen, that Megalo offended with the men of Athens, told them that they should be but Fools:
if their captain were but an Hart. Beloved, were mankinde indeed but an army of Harts, were we Hinnuleo similes, like unto the fearful Hinde, upon the Mountains, that starts at every leaf that shakes:
if their captain were but an Hart. beloved, were mankind indeed but an army of Hearts, were we Hinnuleo similes, like unto the fearful Hind, upon the Mountains, that starts At every leaf that shakes:
Our natural weakness be it never so great, with this supply from Christ, is far a above all strength, of which our Nature in its greast perfection was capable.
Our natural weakness be it never so great, with this supply from christ, is Far a above all strength, of which our Nature in its greast perfection was capable.
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If we survey the particulars of that weakness, which we drew from the loines of our first parents, we shall finde the chiefest part of it to be in the loss of immortality.
If we survey the particulars of that weakness, which we drew from the loins of our First Parents, we shall find the chiefest part of it to be in the loss of immortality.
For as for the loss of that pleasant place, the blindness of understanding, and perverseness of will, being suppos'd to betide us immediately upon the fall, these seem weaknesses far inferior to our mortality.
For as for the loss of that pleasant place, the blindness of understanding, and perverseness of will, being supposed to betide us immediately upon the fallen, these seem Weaknesses Far inferior to our mortality.
For, God forbidding us the fruit of the tree of knowledg, & setting down the penalty that should ensue, making choice (as it is most likely) of the fearfullest judgement,
For, God forbidding us the fruit of the tree of knowledge, & setting down the penalty that should ensue, making choice (as it is most likely) of the fearfullest judgement,
Yet see beloved, with how great strength this mortal weakness is repair'd; For thus to be able to encounter with death, the fearfullest of all Gods curses,
Yet see Beloved, with how great strength this Mortal weakness is repaired; For thus to be able to encounter with death, the fearfullest of all God's curses,
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Again, on the contrary, let us conceive unto the utmost, what our strength might be in our first estate, let us raise our conceit unto the highest note we can reach,
Again, on the contrary, let us conceive unto the utmost, what our strength might be in our First estate, let us raise our conceit unto the highest note we can reach,
for he saith not simply, NONLATINALPHABET I can, though peradventure with some difficulty, hardly with much labour, and pains, but he saith NONLATINALPHABET;
for he Says not simply, I can, though Peradventure with Some difficulty, hardly with much labour, and pains, but he Says;
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I ask then first as the Eunuch doth in the Acts: of whom speaks our Apostle this, of himself or of some other man? I answer both of himself, and all other Christians;
I ask then First as the Eunuch does in the Acts: of whom speaks our Apostle this, of himself or of Some other man? I answer both of himself, and all other Christians;
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For every Christian man by reading it as he ought, makes it his own, for in reading it as he ought, he reads it with the same spirit, with which St. Paul wrote it.
For every Christian man by reading it as he ought, makes it his own, for in reading it as he ought, he reads it with the same Spirit, with which Saint Paul wrote it.
Wherefore as St. Paul some where records of himself, that he was not found inferiour to the chief Apostles, so is it true that the meanest Christian that hears me this day, in all that is contained in my Text, is parallel'd, is nothing inferiour unto St. Paul, unto the chief Apostles.
Wherefore as Saint Paul Some where records of himself, that he was not found inferior to the chief Apostles, so is it true that the Meanest Christian that hears me this day, in all that is contained in my Text, is paralleled, is nothing inferior unto Saint Paul, unto the chief Apostles.
What a comfort then is this unto the brother of low degree, when he considers with himself, that how mean soever he may seem to be, either in the Church or common weal,
What a Comfort then is this unto the brother of low degree, when he considers with himself, that how mean soever he may seem to be, either in the Church or Common weal,
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Tam grave praeceptum, quod ••ec Deo perfici placebat, patienter et audivit, & si deus voluisset, implesset, saith Tertullian. So heavy was the command, that God himself lik'd not it should be acted,
Tam grave Precept, quod ••ec God perfici placebat, Patienter et audivit, & si deus voluisset, implesset, Says Tertullian. So heavy was the command, that God himself liked not it should be acted,
What should I speak of poverty, of disease, of the sword, of fire, of death it self, NONLATINALPHABET saith Gorduis the Martyr in St. Basil, NONLATINALPHABET NONLATINALPHABET.
What should I speak of poverty, of disease, of the sword, of fire, of death it self, Says gordius the Martyr in Saint Basil,.
St. Paul is the man amongst all the Saints of God, the greatest and worthiest example of this wonderful strength, of this omnipotency of a Christian man.
Saint Paul is the man among all the Saints of God, the greatest and Worthiest Exampl of this wondered strength, of this omnipotency of a Christian man.
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and affection undergo? Omnem patientiae speciem adversus omnem diaboli vim expunxit, NONLATINALPHABET I am on fire saith Saint Chrysostome, when I speak of St. Paul, and indeed whom would it not inflame, to read that admirable Synopsis and brief of his sufferings registred in the second of the Corinthians, at the Eleventh Chapter.
and affection undergo? Omnem patientiae Specimen Adversus omnem Diaboli vim expunxit, I am on fire Says Saint Chrysostom, when I speak of Saint Paul, and indeed whom would it not inflame, to read that admirable Synopsis and brief of his sufferings registered in the second of the Corinthians, At the Eleventh Chapter.
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and that his patience was able even gladly to have encountred Hell it self, NONLATINALPHABET saith he in the ninth of the Romans, I have prayed unto God, I have beg'd it at his hands,
and that his patience was able even gladly to have encountered Hell it self, Says he in the ninth of the Roman, I have prayed unto God, I have begged it At his hands,
Again NONLATINALPHABET, this word of doing here in my text, signifies not only sufferings, and patience, this were to make a Christian but a kinde of Stone:
Again, this word of doing Here in my text, signifies not only sufferings, and patience, this were to make a Christian but a kind of Stone:
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For it notes unto us the most glorious and eminent kinde of Christian action, Victory and Conquest; and when my Apostle here saith, I can do all things, his meaning is, I can overcome and conquer all things.
For it notes unto us the most glorious and eminent kind of Christian actium, Victory and Conquest; and when my Apostle Here Says, I can do all things, his meaning is, I can overcome and conquer all things.
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so may we define a true Christian to be such a one as to whom nothing is dreadful, in whose eye nothing under God carries any shew of Greatness, S. Paul hath left us a Catalogue in the end of the eight to the Romans, of all the forces, outward and inward, bodily and ghostly, that can be mustred against us, life, death, Angels, principalities, powers, things present, things to come, heighth, depth, any creature imaginable and pronounces of them, that in all these we are Conquerors, Conquerors is too mean a word NONLATINALPHABET we are more then Conquerors, NONLATINALPHABET saith Saint Chrysostome, we conquer them with ease, without any pains or sweat? Paucas victoria dextras — exigit, we shall not need to bring forth against them all our forces:
so may we define a true Christian to be such a one as to whom nothing is dreadful, in whose eye nothing under God carries any show of Greatness, S. Paul hath left us a Catalogue in the end of the eight to the Roman, of all the forces, outward and inward, bodily and ghostly, that can be mustered against us, life, death, Angels, principalities, Powers, things present, things to come, height, depth, any creature imaginable and pronounces of them, that in all these we Are Conquerors, Conquerors is too mean a word we Are more then Conquerors, Says Saint Chrysostom, we conquer them with ease, without any pains or sweat? Paucas victoria dextras — exigit, we shall not need to bring forth against them all our forces:
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but when we have slain it, we shall finde hony in the belly of it, wonderful therefore is the power of a Christian, who not onely overcomes and Conquers,
but when we have slave it, we shall find honey in the belly of it, wondered Therefore is the power of a Christian, who not only overcomes and Conquers,
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powers, principalities, NONLATINALPHABET depths, the Prince that ruleth in the Air, the God of this world, and what not? Yet notwithstanding as one speaks in Livie of the Macedonian war, as I remember:
Powers, principalities, depths, the Prince that Ruleth in the Air, the God of this world, and what not? Yet notwithstanding as one speaks in Livy of the Macedonian war, as I Remember:
and reads the news of that which never was, of, I know not what Kings with Armies and multitude coming forthwith against them, which art of his did much avail him to gain the victory;
and reads the news of that which never was, of, I know not what Kings with Armies and multitude coming forthwith against them, which art of his did much avail him to gain the victory;
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In quo si modo congressus cum hoste sis, viceris, in which if we but give the onset, we are sure to gain the victory? restitisse vicisse est; To resist is to conquer for so saith the Apostle, Resist the Devil and he shall flie from you.
In quo si modo congressus cum host sis, viceris, in which if we but give the onset, we Are sure to gain the victory? restitisse vicisse est; To resist is to conquer for so Says the Apostle, Resist the devil and he shall fly from you.
so considering our strength, and the weakness of our adversaries, we may without prejudice speak even of the worthiest Souldiers, that ever fought these Spiritual Battels, Benè aust sunt vana contemnere.
so considering our strength, and the weakness of our Adversaries, we may without prejudice speak even of the Worthiest Soldiers, that ever fought these Spiritual Battles, Benè aust sunt Vana contemnere.
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Your own experience tells you that rapes, and murthers, parricide, poysoning, treason and the rest of that rabble of arch sins, are the sins of the fewest,
Your own experience tells you that rapes, and murders, Parricide, poisoning, treason and the rest of that rabble of arch Sins, Are the Sins of the fewest,
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yet at the comming of Lice, of the rout of smaller and ordinary sins, we presently yield our selves captives and cry out Digitus Diaboli the strength of the Devil is in these,
yet At the coming of Lice, of the rout of smaller and ordinary Sins, we presently yield our selves captives and cry out Digitus Diaboli the strength of the devil is in these,
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Now what an error is it in us Christians, when we see the principal and captain sins so easily vanquisht, to think the common Souldier or lesser sort invincible? For certainly if the greatest sins, be the weakest, the lesser cannot be very strong;
Now what an error is it in us Christians, when we see the principal and captain Sins so Easily vanquished, to think the Common Soldier or lesser sort invincible? For Certainly if the greatest Sins, be the Weakest, the lesser cannot be very strong;
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and that it is but a fear that makes it seem so great, NONLATINALPHABET saith Chrysostome, It is the nature of timerous and fearful men evermore to be framing to themselves causless fears, I confess, it is a strange thing,
and that it is but a Fear that makes it seem so great, Says Chrysostom, It is the nature of timorous and fearful men evermore to be framing to themselves causeless fears, I confess, it is a strange thing,
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and ere they understand what the name of Sin and evil means, they are unexpectedly and no man knows by what means, wonderfully prompt and witty to villany, and wickedness;
and ere they understand what the name of since and evil means, they Are unexpectedly and no man knows by what means, wonderfully prompt and witty to villainy, and wickedness;
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For we see many times even in young children many good and gracious things, which being followed with good education, must needs come to excellent effect, In pueris elucet spes plurimorum, saith Quintilian, quae ubi emoritur aetate, manifestum est, non defecisse naturam sed curam:
For we see many times even in young children many good and gracious things, which being followed with good education, must needs come to excellent Effect, In pueris elucet spes plurimorum, Says Quintilian, Quae ubi emoritur Age, Manifest est, non defecisse naturam sed curam:
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Ubi per secordiam, vires, tempus, ingenium, defluxere, nature infirmitas accusatur, When through floath and idleness, luxurie and distemper, our time is lost, our bodies decay'd, our wits dull'd, we cast all the fault on the weakness of our nature;
Ubi per secordiam, vires, Tempus, ingenium, defluxere, nature Infirmitas accusatur, When through floath and idleness, luxury and distemper, our time is lost, our bodies decayed, our wits dulled, we cast all the fault on the weakness of our nature;
but so he once pronounced of it) Lex peccati est violentia consuetudinis; That Law of sin, that carries us against our wills, to sin, is nothing else,
but so he once pronounced of it) Lex peccati est Violence consuetudinis; That Law of since, that carries us against our wills, to since, is nothing Else,
I know, that by the error of our first Parents the Devil hath blinded, and bound us more then ever the Philistines did Samson. Yet this needs not to make us thus stand in fear of Original weakness:
I know, that by the error of our First Parents the devil hath blinded, and bound us more then ever the philistines did samson. Yet this needs not to make us thus stand in Fear of Original weakness:
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he may be considered either as an inward enemy, suggesting unto us sinful thoughts: or as an outward enemy, lying in wait to afflict us in body, in goods, or the like.
he may be considered either as an inward enemy, suggesting unto us sinful thoughts: or as an outward enemy, lying in wait to afflict us in body, in goods, or the like.
Let the truth of this lie where it will, I think I may safely speak thus much, that if we would but shut up our wills and use that grace of God which is offered.
Let the truth of this lie where it will, I think I may safely speak thus much, that if we would but shut up our wills and use that grace of God which is offered.
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why should we so dread that? Are there not more with us both in multitude and strength•• to preserve us? The Angel of the Lord (saith the Psalmist) pitches his tents round about those that fear him, to deliver them.
why should we so dread that? are there not more with us both in multitude and strength•• to preserve us? The Angel of the Lord (Says the Psalmist) pitches his tents round about those that Fear him, to deliver them.
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shall we think, that the strength of those to preserve, is less then that of the evil Angels to destroy? One Garcaeus writing upon the Meteors, told me long since, that whereas many times before great tempests, there is wont to be heard in the aire above us great noise,
shall we think, that the strength of those to preserve, is less then that of the evil Angels to destroy? One Garcaeus writing upon the Meteors, told me long since, that whereas many times before great tempests, there is wont to be herd in the air above us great noise,
and rushing, the cause of this was the banding of good, and evil Angels, the one striving to annoy us with tempests, the other striving to preserve us from the danger of it.
and rushing, the cause of this was the banding of good, and evil Angels, the one striving to annoy us with tempests, the other striving to preserve us from the danger of it.
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they are all for any thing appears, by the law of their creation equal, and shall we think that God did give unto the Devil an inspiring faculty to entangle, which he denyed to his good Angels to free us? Though good Angels could not inspire good thoughts,
they Are all for any thing appears, by the law of their creation equal, and shall we think that God did give unto the devil an inspiring faculty to entangle, which he denied to his good Angels to free us? Though good Angels could not inspire good thoughts,
why should you fear them all, since that of such as these the whole knot of them consists? But I must proceed to search out yet another meaning of this word of doing in my text; and that briefly.
why should you Fear them all, since that of such as these the Whole knot of them consists? But I must proceed to search out yet Another meaning of this word of doing in my text; and that briefly.
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In which sense it is likewise true, though with some limitation, and here is the third degree of our Christian Omnipotency. In the former parts the omnipotence of a Christian suffered no restraint: it was illimited, unconfin'd.
In which sense it is likewise true, though with Some limitation, and Here is the third degree of our Christian Omnipotency. In the former parts the omnipotence of a Christian suffered no restraint: it was illimited, unconfined.
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He is absolutely omnipotent in his patience, and can suffer all things: he is likewise absolutely omnipotent in battel, and can conquer all his enemies.
He is absolutely omnipotent in his patience, and can suffer all things: he is likewise absolutely omnipotent in battle, and can conquer all his enemies.
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Beloved, our Saviour loves not to sleight any part of Christian perfection: yet my meaning is not to deny unto a christian the power of doing miracles,
beloved, our Saviour loves not to sleight any part of Christian perfection: yet my meaning is not to deny unto a christian the power of doing Miracles,
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for every christian man doth every day greater miracles, then yet I have spoken of. But beloved, in this matter of miracles, we do much abuse our selves;
for every christian man does every day greater Miracles, then yet I have spoken of. But Beloved, in this matter of Miracles, we do much abuse our selves;
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then every year to feed the whole world, by the strange multiplication of a few seeds cast into the ground? After the same manner do we by the dayly actions of christian men.
then every year to feed the Whole world, by the strange multiplication of a few seeds cast into the ground? After the same manner do we by the daily actions of christian men.
For why is it a greater miracle to raise the dead, then for every man to raise himself from the death of sin, to the life of righteousness? Why seems it more miraculous to open the eyes of him that was born blinde,
For why is it a greater miracle to raise the dead, then for every man to raise himself from the death of since, to the life of righteousness? Why seems it more miraculous to open the eyes of him that was born blind,
and without this finger, it is as impossible for us to do this, as for the Apostles to do the miracles they did, without the assistance of the extraordinary power of Christ.
and without this finger, it is as impossible for us to do this, as for the Apostles to do the Miracles they did, without the assistance of the extraordinary power of christ.
Saint Austine answering a question made unto him, why the gift of tongues was ceased in the Church, and no man spake with that variety of languages, which divers had in the Primitive times:
Saint Augustine answering a question made unto him, why the gift of tongues was ceased in the Church, and no man spoke with that variety of languages, which diverse had in the Primitive times:
and every one of us may assume to our selves this power of doing all things, because we are subordinate members unto that head, which can do all things, but I must leave this,
and every one of us may assume to our selves this power of doing all things, Because we Are subordinate members unto that head, which can do all things, but I must leave this,
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unto the subject or object of this power pointed out unto us in this word NONLATINALPHABET all things. But the subject of this Christian power hath been so necessarily wrapped up,
unto the Subject or Object of this power pointed out unto us in this word all things. But the Subject of this Christian power hath been so necessarily wrapped up,
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I will go on therefore unto the second general of my Text. For here me thinks that question might me asked, which Dalilah asked of Sampson: Tell me I pray thee, wherein this great strength lieth.
I will go on Therefore unto the second general of my Text. For Here me thinks that question might me asked, which Delilah asked of Sampson: Tell me I pray thee, wherein this great strength lies.
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I confess, I have hitherto spoken of wonderful things, and hardly to be credited; wherefore NONLATINALPHABET; least the strangeness of the argument call my credit into question.
I confess, I have hitherto spoken of wondered things, and hardly to be credited; Wherefore; lest the strangeness of the argument call my credit into question.
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Let him come to the second part, to our Solomon, to him that is greater then Solomon, to Christ, and he shall finde that the truth is greater then the same of it;
Let him come to the second part, to our Solomon, to him that is greater then Solomon, to christ, and he shall find that the truth is greater then the same of it;
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of what strength must he be then, whom it pleaseth Christ to enable, or what chains or fetters shall be put upon him, which he will not break? From this doctrine therefore that Christ is he, that doth thus enable us, we learn two lessons, which are as it were two props to keep us upright, that we lean not either to the right hand, or to the left.
of what strength must he be then, whom it Pleases christ to enable, or what chains or fetters shall be put upon him, which he will not break? From this Doctrine Therefore that christ is he, that does thus enable us, we Learn two Lessons, which Are as it were two props to keep us upright, that we lean not either to the right hand, or to the left.
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now as in them their frailty was their strength and by being broken they put to flight the army of the Midianites: so where it pleases Christ to work, that which seems weakness shall become strength,
now as in them their frailty was their strength and by being broken they put to flight the army of the midianites: so where it Pleases christ to work, that which seems weakness shall become strength,
and turn to flight the strongest adversary, Satis sibi copiarum cum Publio Decio, & nunquam nimium Hostium fore, said one in Livie, we may apply this unto our selves:
and turn to flight the Strongest adversary, Satis sibi copiarum cum Publio Decius, & Never Nimium Enemies before, said one in Livy, we may apply this unto our selves:
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and why then do we not follow the stronger part? Si spiritus carne fortior, quia generosior, nostra culpa infirmiora sectamur, saith Tertullian. If the spirit be stronger then the flesh, what madness is it in us to make choice of,
and why then do we not follow the Stronger part? Si spiritus Carnem fortior, quia generosior, nostra culpa infirmiora sectamur, Says Tertullian. If the Spirit be Stronger then the Flesh, what madness is it in us to make choice of,
The second thing which I told you, we learn't was a lesson teaching us, not to be puft up with opinion and conceit of our own inward strength and glory:
The second thing which I told you, we learnt was a Lesson teaching us, not to be puffed up with opinion and conceit of our own inward strength and glory:
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If you please before we enter into the Temple, or speak of these words, That men ought always to pray, Let us stay and entertain our selves a little in the porch,
If you please before we enter into the Temple, or speak of these words, That men ought always to pray, Let us stay and entertain our selves a little in the porch,
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And he spake a parable unto them, &c. To instruct and teach the ignorant, no method no way so speedy and effectual as by parables and Fables Strabo gives the reason of it NONLATINALPHABET;
And he spoke a parable unto them, etc. To instruct and teach the ignorant, no method no Way so speedy and effectual as by parables and Fables Strabo gives the reason of it;
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and hardly drawn to learn, have from time to time wrought upon this humor, upon this part of our disposition and mitigated, sugred as it were the unpleasantness of a difficult,
and hardly drawn to Learn, have from time to time wrought upon this humour, upon this part of our disposition and mitigated, sugared as it were the unpleasantness of a difficult,
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and hard lesson with the sweetnes of some delightful parable or fable: And S. Chrysostome tells us of a Physician, who finding his patient to abhor Physick,
and hard Lesson with the sweetness of Some delightful parable or fable: And S. Chrysostom tells us of a physician, who finding his patient to abhor Physic,
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but infinitely long for wine, heating an earthen cup in the fire, and quenching it in wine, put his potion therein, that so the sick person being deceived with the smell of wine, might unawares drink of the Physick:
but infinitely long for wine, heating an earthen cup in the fire, and quenching it in wine, put his potion therein, that so the sick person being deceived with the smell of wine, might unawares drink of the Physic:
or that I may better draw my comparison from Scripture, as when Jacob meant to be welcome to his father Isaack, he put on his brother Esau 's apparel and so got access:
or that I may better draw my comparison from Scripture, as when Jacob meant to be welcome to his father Isaac, he put on his brother Esau is apparel and so god access:
or to serve it in a dish savouring of wine that so Jacob might be admi••ted under Esau 's coat, that the smell of the pleasantness of wine might draw down the wholsomness of Physick:
or to serve it in a dish savouring of wine that so Jacob might be admi••ted under Esau is coat, that the smell of the pleasantness of wine might draw down the wholesomeness of Physic:
Great and singular have been those effects which this kinde of teaching by parables hath wrought in men, by informing their ignorance, reproving their error, working patience of reproof;
Great and singular have been those effects which this kind of teaching by parables hath wrought in men, by informing their ignorance, reproving their error, working patience of reproof;
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And for this cause not only our Poets, and profane Authors, but whole cities, and men which gave Laws to Common-wealths have made especial choice of this course;
And for this cause not only our Poets, and profane Authors, but Whole cities, and men which gave Laws to Commonwealths have made especial choice of this course;
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Yea, our Saviour Christ himself hath filled the Gospels with parables, made them like a Divine and Christian AEsop's Fables, because he found it to be exceeding profitable.
Yea, our Saviour christ himself hath filled the Gospels with parables, made them like a Divine and Christian AEsop's Fables, Because he found it to be exceeding profitable.
As from a shepheard attending his flock, from an husbandman sowing corn in his field, from a fisher casting his net into the Sea, from a woman putting leaven into her dough, or the like.
As from a shepherd attending his flock, from an husbandman sowing corn in his field, from a fisher casting his net into the Sea, from a woman putting leaven into her dough, or the like.
And indeed since those we teach are either children or ignorant persons who are but children (NONLATINALPHABET for every man in what he is ignorant is no better then a childe) that manner of information fits best, which is most easie and familiar:
And indeed since those we teach Are either children or ignorant Persons who Are but children (for every man in what he is ignorant is no better then a child) that manner of information fits best, which is most easy and familiar:
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Now nothing doth more illustrate and explain then instance and example NONLATINALPHABET NONLATINALPHABET in a parable as it were upon a stage, the thing that we are taught is in a manner acted,
Now nothing does more illustrate and explain then instance and Exampl in a parable as it were upon a stage, the thing that we Are taught is in a manner acted,
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and breed delight of hearing by reason of that faceteness and wittiness which is many times found in them, by reason of which they insinuate themselves,
and breed delight of hearing by reason of that faceteness and wittiness which is many times found in them, by reason of which they insinuate themselves,
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who is not much moved with that parable of Jotham in the book of Judges, that the trees went forth to chuse a king, or that of Menenius Agrippa in Livie, that the parts of the body conspired against the belly, by which the one shewed the wickedness of the men of Sechem against the sons of Gideon, the other the folly of the common people in conspiring against the Senators and noble-men.
who is not much moved with that parable of Jotham in the book of Judges, that the trees went forth to choose a King, or that of Menenius Agrippa in Livy, that the parts of the body conspired against the belly, by which the one showed the wickedness of the men of Shechem against the Sons of gideon, the other the folly of the Common people in conspiring against the Senators and noblemen.
NONLATINALPHABET: many times no way of dealing with him, when he hath offended, but by deceiving him with wiliness and craft, NONLATINALPHABET NONLATINALPHABET:
: many times no Way of dealing with him, when he hath offended, but by deceiving him with wiliness and craft,:
St. Austine in his book de civitate Dei, handling the question, why in common calamities the good do bear a part as well as the evil, amongst many other reasons gives this as a special one, that good men are not careful enough in reproving the errors of their offending brethren,
Saint Augustine in his book de Civitate Dei, handling the question, why in Common calamities the good do bear a part as well as the evil, among many other Reasons gives this as a special one, that good men Are not careful enough in reproving the errors of their offending brothers,
It shall not be amiss therefore, even for you of the Laity to hear something concerning this art of reprehension, as a duty concerning you as well as the Preacher.
It shall not be amiss Therefore, even for you of the Laity to hear something Concerning this art of reprehension, as a duty Concerning you as well as the Preacher.
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Now one common error of reprehenders is their over-blunt, and plain manner of rebuking, dum sic objurgent quasi oderint, whilest they reprove the vice,
Now one Common error of reprehenders is their over-blunt, and plain manner of rebuking, dum sic objurgent quasi oderint, whilst they reprove the vice,
It is an excellent observation in St. Chrysostome, NONLATINALPHABET unseasonable and importunate reprehenders make offending persons, depudere to steal their forehead,
It is an excellent observation in Saint Chrysostom, unseasonable and importunate reprehenders make offending Persons, depudere to steal their forehead,
Tully tells us, that Antonie the Orator being to defend a person, who was accused of faction and sedition, bent his wits to maintain sedition was good,
Tully tells us, that Antonius the Orator being to defend a person, who was accused of faction and sedition, bent his wits to maintain sedition was good,
or as a skilful Physician of whom we read, being to heal an impostume, and finding the sick person to be afraid of Lancing, privily wrap't up his knife in a spunge, with which whilest he gently smoothed the place, he lanced it:
or as a skilful physician of whom we read, being to heal an impostume, and finding the sick person to be afraid of Lancing, privily wrapped up his knife in a sponge, with which whilst he gently smoothed the place, he lanced it:
and deceived him with a parable, or how should the prophet made King Ahab see his error in letting go King Benhadad, if he had not as it were put a trick upon the King,
and deceived him with a parable, or how should the Prophet made King Ahab see his error in letting go King Benhadad, if he had not as it were put a trick upon the King,
So that in this respect, if we would define a parable we must pronounce it to be Piam fraudem a civil or spiritual Stratagem, by which persons who need instruction are honestly and piously beguiled for their own profit.
So that in this respect, if we would define a parable we must pronounce it to be Piam fraudem a civil or spiritual Stratagem, by which Persons who need instruction Are honestly and piously beguiled for their own profit.
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For being to deliver to us so many lessons, so strange, so uncouth, so hard to learn, it was meet he should make choice of that method of teaching, which hath most likelihood to prevail and commend them unto us.
For being to deliver to us so many Lessons, so strange, so uncouth, so hard to Learn, it was meet he should make choice of that method of teaching, which hath most likelihood to prevail and commend them unto us.
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A lesson hard to be attained, and therefore thrice he commends it unto us; once by example, twice by parable, both of them very effectual means to teach:
A Lesson hard to be attained, and Therefore thrice he commends it unto us; once by Exampl, twice by parable, both of them very effectual means to teach:
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and consider what was his intent, when he wrote them, we shall finde that the lesson which we are hence to learn is, that we be like unto Jacob in the book of Genesis, wrastle with God,
and Consider what was his intent, when he wrote them, we shall find that the Lesson which we Are hence to Learn is, that we be like unto Jacob in the book of Genesis, wrestle with God,
Devotion in ordinary persons is a thing easily raised, and easily alayed, Every strange event, every fear, every little calamity or distress is enough to put us into a strain of religious meditation,
Devotion in ordinary Persons is a thing Easily raised, and Easily allayed, Every strange event, every Fear, every little calamity or distress is enough to put us into a strain of religious meditation,
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And indeed in the world, things either are not at all, or being, do at length cease to be, either because there is no fit matter whence they may be framed,
And indeed in the world, things either Are not At all, or being, do At length cease to be, either Because there is no fit matter whence they may be framed,
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It will be made NONLATINALPHABET è quolibet out of any matter, upon any occasion whatsoever, whatsoever you do, wheresoever you are, doth minister occasion of some kinde of prayer, either of thanksgiving unto God for his goodness,
It will be made è quolibet out of any matter, upon any occasion whatsoever, whatsoever you do, wheresoever you Are, does minister occasion of Some kind of prayer, either of thanksgiving unto God for his Goodness,
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Is it the consideration of Gods benefits, that will move us to thankfulness? Then certainly our thankfulness ought to be perpetual, there is no person so mean, no soul so poor,
Is it the consideration of God's benefits, that will move us to thankfulness? Then Certainly our thankfulness ought to be perpetual, there is no person so mean, no soul so poor,
Is it the consideration of distress and affliction, and some degree of the curse of God upon us that will stir our devotion? Indeed this is it with most men that kindles the fire of prayer in our hearts.
Is it the consideration of distress and affliction, and Some degree of the curse of God upon us that will stir our devotion? Indeed this is it with most men that kindles the fire of prayer in our hearts.
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If our hands be clean we must as our Apostle commands us lift them up every where at all times and make every place a Church, every day a Sabbaoth, every hour Canonical, NONLATINALPHABET:
If our hands be clean we must as our Apostle commands us lift them up every where At all times and make every place a Church, every day a Sabbaoth, every hour Canonical,:
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As you go to the market, as you stand in the streets, as you walk in the fields in all these places ye may pray as well and with as good acceptance as in the Church,
As you go to the market, as you stand in the streets, as you walk in the fields in all these places you may pray as well and with as good acceptance as in the Church,
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The Church of Rome hath made a part of her Breviary, or Common Prayer Book, which she calls Itinerarium Clericorum, and it is a set form of prayer, which Clergy-men ought to use when they set out in a journey and are upon their way,
The Church of Room hath made a part of her Breviary, or Common Prayer Book, which she calls Itinerarium Clericorum, and it is a Set from of prayer, which Clergymen ought to use when they Set out in a journey and Are upon their Way,
We read in our books that one of the Ethnick Emperors was much taken when he saw a woman going in the streets with her vessel of water on her head, her childe at her girdle, her spindle in her hand twisting her threed as she went:
We read in our books that one of the Ethnic Emperor's was much taken when he saw a woman going in the streets with her vessel of water on her head, her child At her girdle, her spindle in her hand twisting her thread as she went:
Beloved if it be thus with bodily labor, how much more should it be so with the labor of the soul, which is far more easie and needs not the help of any bodily instrument to act it.
beloved if it be thus with bodily labour, how much more should it be so with the labour of the soul, which is Far more easy and needs not the help of any bodily Instrument to act it.
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And how welcome a spectacle will it be think you unto the great King of Heaven and Earth when he shall see that no time, no occasion, is able to interrupt the labour of our devotion? Is it the time of Feasting and Jollity, which seems to prescribe against prayer:
And how welcome a spectacle will it be think you unto the great King of Heaven and Earth when he shall see that no time, no occasion, is able to interrupt the labour of our devotion? Is it the time of Feasting and Jollity, which seems to prescribe against prayer:
we read in the book of Daniel that when Belshazzer made his great and last feast to his Princes and Lords that they were merry and drank wine in bowls and praysed the Gods of Gold and Silver, of Brass,
we read in the book of daniel that when Belshazzar made his great and last feast to his Princes and lords that they were merry and drank wine in bowls and praised the God's of Gold and Silver, of Brass,
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Last of all is it time of sleep that seems to give a vacation, and otium to prayer? Beloved, sleep is no part of our life, we are not accountable for things done or not done then.
Last of all is it time of sleep that seems to give a vacation, and otium to prayer? beloved, sleep is no part of our life, we Are not accountable for things done or not done then.
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for they are Cogitationes injectae non enatae, they are not thoughts springing out, but cast into our hearts by the Devil, upon his score shall they go and we shall not reckon for them:
for they Are Cogitations injectae non enatae, they Are not thoughts springing out, but cast into our hearts by the devil, upon his score shall they go and we shall not reckon for them:
Thirdly, and last of all the greatest reason why many businesses of the world cannot be acted perpetually, is because they must give room to others, Unicum arbustum non alit duos Erithacos:
Thirdly, and last of all the greatest reason why many businesses of the world cannot be acted perpetually, is Because they must give room to Others, Unicum Arbustum non alit duos Erithacus:
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But prayer hath that property which Aristotle gives unto substance nulli esse contrarium, it is at peace and holds good terms with all our cares of the world.
But prayer hath that property which Aristotle gives unto substance None esse Contrary, it is At peace and holds good terms with all our Cares of the world.
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Nay, it is a great strength and improvement unto them, NONLATINALPHABET NONLATINALPHABET &c. For saith S. Chrysostome as they that build houses of clay, must every where place studs and pieces of timber and wood so to strengthen the building, NONLATINALPHABET NONLATINALPHABET so all our cares of this life, which are no better then buildings of dirt and clay we must strengthen and compact together with frequent and often prayer,
Nay, it is a great strength and improvement unto them, etc. For Says S. Chrysostom as they that built houses of clay, must every where place studs and Pieces of timber and wood so to strengthen the building, so all our Cares of this life, which Are no better then buildings of dirt and clay we must strengthen and compact together with frequent and often prayer,
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Let no man therefore think it, NONLATINALPHABET that it is too much to require at the hands of men at one and the self same instant both to attend their vocation and their prayer:
Let no man Therefore think it, that it is too much to require At the hands of men At one and the self same instant both to attend their vocation and their prayer:
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For the minde of a man is a very agile and nimble substance, and it is a wonderful thing to see how many things it will at one moment apply it self unto without any confusion or let.
For the mind of a man is a very agile and nimble substance, and it is a wondered thing to see how many things it will At one moment apply it self unto without any confusion or let.
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Look but upon the Musician while he is in his practice, he tunes his voice, fingers his Instrument, reads his dity marks the note, observes the the time, all these things simul & semel at one and the same instant without any distraction or impediment:
Look but upon the Musician while he is in his practice, he Tunis his voice, fingers his Instrument, reads his Dirty marks the note, observes the the time, all these things simul & semel At one and the same instant without any distraction or impediment:
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For prayer added unto diligent labor is like a sweet voyce to a well tuned Instrument and makes a pleasing harmony in the ears of God, NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET;
For prayer added unto diligent labour is like a sweet voice to a well tuned Instrument and makes a pleasing harmony in the ears of God,;
The Husbandman (saith St. Hierome ) at the Plough-tail may sing an Hallelujah, the sweating Harvest-man may refresh himself with a Psalm, the Gardiner whilest he prunes his Vines and Arbors, may record some one of Davids sonnets.
The Husbandman (Says Saint Jerome) At the Ploughtail may sing an Hallelujah, the sweating Harvestman may refresh himself with a Psalm, the Gardener whilst he prunes his Vines and Arbours, may record Some one of Davids sonnets.
Nothing does crie so loud in the ears of God, as the sighing of a contrite and earnest heart, we read in the 14. of Exodus, that God speaks unto Moses, why cryest thou unto me, command the children of Israel that they go forward:
Nothing does cry so loud in the ears of God, as the sighing of a contrite and earnest heart, we read in the 14. of Exodus, that God speaks unto Moses, why Christ thou unto me, command the children of Israel that they go forward:
Wherefore true prayer hath no commerce with the outward members of the body, NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET; for it requires not the voice, but the minde, not the stretching of the hands,
Wherefore true prayer hath no commerce with the outward members of the body,; for it requires not the voice, but the mind, not the stretching of the hands,
not any outward shape or carriage of body, but the inward behaviour of the understanding•• how then can it slacken your worldly business and occasions, to mix with them sighs and groans, which are the most effectual kindes of prayer.
not any outward shape or carriage of body, but the inward behaviour of the understanding•• how then can it slacken your worldly business and occasions, to mix with them sighs and groans, which Are the most effectual Kinds of prayer.
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as it seems, how much more shall the true religious importunity of zealous prayer pull a blessing out of the hands of God, who is rich in blessings above the sands of the Sea in multitude? It is the Courtiers rule, that over modest suitors seldome speed.
as it seems, how much more shall the true religious importunity of zealous prayer pull a blessing out of the hands of God, who is rich in blessings above the sands of the Sea in multitude? It is the Courtiers Rule, that over modest Suitors seldom speed.
St. Luke in his 11. Chapter calls it NONLATINALPHABET and St. Chrysostome speaking of the behaviour of the Canaanitish woman in the 25. of St. Matthew tells us, NONLATINALPHABET NONLATINALPHABET improbity, importunity, impudency, these be the names of that person & behaviour, which you must put on,
Saint Lycia in his 11. Chapter calls it and Saint Chrysostom speaking of the behaviour of the Canaanitish woman in the 25. of Saint Matthew tells us, improbity, importunity, impudence, these be the names of that person & behaviour, which you must put on,
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first, by drawing in a manner odious comparisons, and likening the behaviour of God in these cases to a slothful friend, that is loath to leave his warm bed, to do his friend a pleasure,
First, by drawing in a manner odious comparisons, and likening the behaviour of God in these cases to a slothful friend, that is loath to leave his warm Bed, to do his friend a pleasure,
David one of the worthiest of his Saints, yet how passionately doth he cry out, How long Lord wilt thou forget me? How long shall I seek counsel in my soul and be so vexed in my heart.
David one of the Worthiest of his Saints, yet how passionately does he cry out, How long Lord wilt thou forget me? How long shall I seek counsel in my soul and be so vexed in my heart.
Not only the Saints on earth, but even those in heaven do seem to partake in this demeanor of God, we read in the book of the Revelation that when the souls of the Martyrs under the Altar cried out, how long Lord just and holy dost thou not avenge our blood from off the earth;
Not only the Saints on earth, but even those in heaven do seem to partake in this demeanour of God, we read in the book of the Revelation that when the Souls of the Martyrs under the Altar cried out, how long Lord just and holy dost thou not avenge our blood from off the earth;
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It is storyed of Diogenes, that he was wont to supplicate to the statues, and to hold out his hands and beg of them, that so he might learn to brook and devour denial, and tediousness of suit.
It is storied of Diogenes, that he was wont to supplicate to the statues, and to hold out his hands and beg of them, that so he might Learn to brook and devour denial, and tediousness of suit.
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Beloved, let us but meditate upon these examples, which I have related, and we shall not need to practice any of the Cynics art. For if the Saints and blessed Martyrs have their suites so long depending in the Courts of Heaven then good reason that we should learn to brook delays,
beloved, let us but meditate upon these Examples, which I have related, and we shall not need to practice any of the Cynics art. For if the Saints and blessed Martyrs have their suits so long depending in the Courts of Heaven then good reason that we should Learn to brook delays,
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If my Kingdome were of this world, then would my servants fight, that I should not be delivered to the Jews, &c. AS in the Kingdomes of the world, there is an art of Courtship, a skill and mystery teaching to manage them:
If my Kingdom were of this world, then would my Servants fight, that I should not be Delivered to the jews, etc. AS in the Kingdoms of the world, there is an art of Courtship, a skill and mystery teaching to manage them:
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In the Kingdomes of earthly Princes, every subject is not fit to make a Courtier; yea, were all fit, this were an honour to be communicated only unto some:
In the Kingdoms of earthly Princes, every Subject is not fit to make a Courtier; yea, were all fit, this were an honour to be communicated only unto Some:
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only NONLATINALPHABET as Aristotle calls them, men of more then common wit and ability, active, choice, pickt out of a thousand, such must they be that bear honors, attend on Princes persons, and serve in their Courts.
only as Aristotle calls them, men of more then Common wit and ability, active, choice, picked out of a thousand, such must they be that bear honours, attend on Princes Persons, and serve in their Courts.
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I am, saith he, fourscore years of Age, and can thy servant tast what I eat, or what I drink: can I hear any more the voyce of singing men and singing women:
I am, Says he, fourscore Years of Age, and can thy servant taste what I eat, or what I drink: can I hear any more the voice of singing men and singing women:
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and they were read privately to a Select Auditory: others contain'd but ordinary stuff and were promiscuously and in publick exposed to the hearing of all that would;
and they were read privately to a Select Auditory: Others contained but ordinary stuff and were promiscuously and in public exposed to the hearing of all that would;
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& nature of the Lord, whom he is to serve, and the quality of that Common-wealth in which he bears a place, ad consilium de republica dandum caput est.
& nature of the Lord, whom he is to serve, and the quality of that Commonwealth in which he bears a place, ad consilium de Republic dandum caput est.
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which words seem like the Parthian horsmen, whose manner was to ride one way, but to shoot another way, they seem to go apace towards Pilate, but they aim and shot at another mark,
which words seem like the Parthian horsemen, whose manner was to ride one Way, but to shoot Another Way, they seem to go apace towards Pilate, but they aim and shot At Another mark,
or rather like unto the speaker of them unto our Saviour himself when he was in one of the Villages of Samaria, Luke the ninth, where the text notes that though he were in Samaria, yet his face was set towards Hierusalem:
or rather like unto the speaker of them unto our Saviour himself when he was in one of the Villages of Samaria, Lycia the ninth, where the text notes that though he were in Samaria, yet his face was Set towards Jerusalem:
so beloved, though these words be spoken to a Samaritane to an infidel to Pilate, yet their face is toward Hierusalem, they are a lesson directed to the subjects of his Spiritual Kingdom of that Hierusalem which is from above and is the Mother of us all.
so Beloved, though these words be spoken to a Samaritan to an infidel to Pilate, yet their face is towards Jerusalem, they Are a Lesson directed to the subject's of his Spiritual Kingdom of that Jerusalem which is from above and is the Mother of us all.
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My Kingdom is not of this world, &c. The next words, For if it were then would my servants fight, &c. These are Moses rod and Gideons Fleece they are the signe which confirm the Message.
My Kingdom is not of this world, etc. The next words, For if it were then would my Servants fight, etc. These Are Moses rod and Gideons Fleece they Are the Signen which confirm the Message.
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The reason why our Saviour fastens upon this reason of dissimilitude and unlikeness is, because in gaining and upholding temporal Kingdomes, nothing so usual as the sword and war.
The reason why our Saviour fastens upon this reason of dissimilitude and unlikeness is, Because in gaining and upholding temporal Kingdoms, nothing so usual as the sword and war.
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It is the plea which the Tarquins used to King Porsenna in Livie. Satis libertatem ipsam habere dulcedinis, nisi quantâ vi civitates eam expetant tantâ regna reges defendant, aequare summa infimis adesse finem regnis rei inter Deos homines { que } pulcherrimae.
It is the plea which the Tarquins used to King Porsenna in Livy. Satis libertatem ipsam habere dulcedinis, nisi quantâ vi Civitates eam expetant tantâ regna reges defendant, aequare summa infimis Adesse finem regnis rei inter Gods homines { que } pulcherrimae.
as the people affect their liberty, all things will run to confusion; and Kingdomes which are the goodliest things in the world, will quickly go to wrack:
as the people affect their liberty, all things will run to confusion; and Kingdoms which Are the Goodliest things in the world, will quickly go to wrack:
He over-runs AEgypt with his armies of Frogs, and Flies, and Lice, and before his own people with an armie of Hornets chases the Canaanites out of the Land. Nay, the dull and senseless elements, are up in arms when God summons them. He shoots his Hail-shot;
He overruns Egypt with his armies of Frogs, and Flies, and Lice, and before his own people with an army of Hornets chases the Canaanites out of the Land. Nay, the dull and senseless elements, Are up in arms when God summons them. He shoots his Hailshot;
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And this is called his Kingdome of glory. The rules, and laws, and admirable orders of which Kingdome, could we come to see and discover, it would be with us,
And this is called his Kingdom of glory. The rules, and laws, and admirable order of which Kingdom, could we come to see and discover, it would be with us,
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and to conquer Hell and death, so is there a Kingdome annext unto him; A Kingdome, the purchase whereof cost him much sweat and blood, of which neither Angels,
and to conquer Hell and death, so is there a Kingdom annexed unto him; A Kingdom, the purchase whereof cost him much sweat and blood, of which neither Angels,
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nor any other creature are a part, only that remnant of mankinde, that Ereptus titio. That number of blessed Souls, which like a brand out of the fire, by his death and passion he hath recovered out of the power of sin;
nor any other creature Are a part, only that remnant of mankind, that Ereptus Titio. That number of blessed Souls, which like a brand out of the fire, by his death and passion he hath recovered out of the power of since;
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and all these alone are the subjects of that Kingdome. And this is that, which is called his Kingdome of Grace, and which himself in Scripture every where calls his Church, his Spouse, his Body, his Flock: and this is that Kingdome, which in this place is spoken of,
and all these alone Are the subject's of that Kingdom. And this is that, which is called his Kingdom of Grace, and which himself in Scripture every where calls his Church, his Spouse, his Body, his Flock: and this is that Kingdom, which in this place is spoken of,
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yet when we have well examin'd them, we shall finde that there could not have been a speech delivered more effectual for the opening the nature of the Church,
yet when we have well examined them, we shall find that there could not have been a speech Delivered more effectual for the opening the nature of the Church,
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Tully tells us of a Musician, that being asked what the Soul was, answered, that it was Harmonie, et is (saith he) à principiis artis suae non recescit.
Tully tells us of a Musician, that being asked what the Soul was, answered, that it was Harmony, et is (Says he) à principiis artis suae non recescit.
He knew not how to leave the principles of his own art. Again Plato's Schollers had been altogether bred up in Arithmetick, and the knowledge of numbers,
He knew not how to leave the principles of his own art. Again Plato's Scholars had been altogether bred up in Arithmetic, and the knowledge of numbers,
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the world they supposed was fram'd out of numbers, Cities, and Kingdomes, and Common-wealths they thought stood by numbers, Number with them, was sole principle and creator of every thing.
the world they supposed was framed out of numbers, Cities, and Kingdoms, and Commonwealths they Thought stood by numbers, Number with them, was sole principle and creator of every thing.
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as it does with Tullies Musician, or Plato's Schollers, difficulter à principiis artis nostrae recedimus. Hardly can we forsake those principles, in which we have been brought up.
as it does with Yields Musician, or Plato's Scholars, Difficult à principiis artis Nostrae recedimus. Hardly can we forsake those principles, in which we have been brought up.
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In the world we are born, in it we are bred, the world is the greatest part of our studie, to the true knowledge of God and of Christ, still we fancy unto us something of the world.
In the world we Are born, in it we Are bred, the world is the greatest part of our study, to the true knowledge of God and of christ, still we fancy unto us something of the world.
when our Saviour preach't to Nicodemus the doctrine of regeneration, and new birth, how doth he still harp upon a gross conceit of a re-entry to be made into his mothers womb.
when our Saviour preached to Nicodemus the Doctrine of regeneration, and new birth, how does he still harp upon a gross conceit of a reentry to be made into his mother's womb.
When he preacht unto the Samaritane women concerning the water of life, how hardly is she driven from thinking of a material Elementary water, such as was in Jacobs well.
When he preached unto the Samaritan women Concerning the water of life, how hardly is she driven from thinking of a material Elementary water, such as was in Jacobs well.
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When Simon Magus in the Acts saw, that by laying on of hands, the Apostles gave the Holy Ghost, he offers them money to purchase himself the like power.
When Simon Magus in the Acts saw, that by laying on of hands, the Apostles gave the Holy Ghost, he offers them money to purchase himself the like power.
It is storied of Leonides which was School-master to Alexander the great, that he infected his non-age with some vices, quae robustum quoque & jam maximum regem ab illa institutione puerili sunt prosecuta, which followed him then,
It is storied of Leonides which was Schoolmaster to Alexander the great, that he infected his nonage with Some vices, Quae robustum quoque & jam maximum regem ab illa Institution puerili sunt prosecuta, which followed him then,
When our Saviour in the Acts after his Resurrection was discoursing to his Disciples concerning the kingdom of God, they presently brake forth into this question, Wilt thou now restore the kingdom unto Israel? Certainly this question betrays their ignorance, their thoughts still ran upon a kingdom like unto the kingdoms of the world, notwithstanding they had so long,
When our Saviour in the Acts After his Resurrection was discoursing to his Disciples Concerning the Kingdom of God, they presently brake forth into this question, Wilt thou now restore the Kingdom unto Israel? Certainly this question betrays their ignorance, their thoughts still ran upon a Kingdom like unto the kingdoms of the world, notwithstanding they had so long,
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the kingdom that I have spoken of is another manner of kingdom then you conceive. Sixteen hundred years, Et quod Excurrit, hath the Gospel been preached unto the world,
the Kingdom that I have spoken of is Another manner of Kingdom then you conceive. Sixteen hundred Years, Et quod Excurrit, hath the Gospel been preached unto the world,
I doubt it, whence arise those novel & late disputes, de notis Ecclesiae, of the notes & visibility of the Church, Is it not from hence that they of Rome take the world & the Church to be like Mercury and Sosia in Plautus his comaedies so like one another that one of them must wear a toy in his cap, that so the spectators may distinguish them;
I doubt it, whence arise those novel & late disputes, de Notes Ecclesiae, of the notes & visibility of the Church, Is it not from hence that they of Room take the world & the Church to be like Mercury and Sosia in Plautus his comedies so like one Another that one of them must wear a toy in his cap, that so the spectators may distinguish them;
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whence comes it that they stand so much upon State and Ceremony in the Church? Is it not from hence that they think the Church must come in like Agrippa and Bernice in the Acts, NONLATINALPHABET as S. Luke speaks with a great deal of pompe,
whence comes it that they stand so much upon State and Ceremony in the Church? Is it not from hence that they think the Church must come in like Agrippa and Bernice in the Acts, as S. Lycia speaks with a great deal of pomp,
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so deeply rooted in us, our Saviour spake most excellently, most pertinently, and most fully when he tells us that his Church, that his Kingdom is not of this world.
so deeply rooted in us, our Saviour spoke most excellently, most pertinently, and most Fully when he tells us that his Church, that his Kingdom is not of this world.
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and shew, it will be an hard matter to discern her from an harlot; But yet further to make the difference betwixt these kingdoms the more plainly to appear,
and show, it will be an hard matter to discern her from an harlot; But yet further to make the difference betwixt these kingdoms the more plainly to appear,
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The holy Ghost by the Psalmist divides heaven and earth betwixt God and man, and tells us as for God, he is in heaven, but the earth hath he given to the children of men:
The holy Ghost by the Psalmist divides heaven and earth betwixt God and man, and tells us as for God, he is in heaven, but the earth hath he given to the children of men:
They can restrain the outward man, and moderate our outward actions, by edicts and laws, they can tie our hands and our tongues — Illa se jac••et in aula AEolus.
They can restrain the outward man, and moderate our outward actions, by edicts and laws, they can tie our hands and our tongues — Illa se jac••et in Aula AEolus.
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for if secular Princes stretch out the skirts of their Authority to command ought by which our souls are prejudiced, the King of Souls hath in this case given us a greater command, That we rather obey God then men.
for if secular Princes stretch out the skirts of their authority to command ought by which our Souls Are prejudiced, the King of Souls hath in this case given us a greater command, That we rather obey God then men.
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The second head wherein the difference betwixt these Kingdoms is seen is in their laws; For as the kingdoms & the lawgivers so are their laws very different:
The second head wherein the difference betwixt these Kingdoms is seen is in their laws; For as the kingdoms & the lawgivers so Are their laws very different:
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First, in their Authors, the laws by which the Common-wealth of Rome was anciently govern'd, were the works of many hands, some of them were Plebiscita the the acts of the people, others were Senatus-consulta the decrees of the Senate, others Edicta Praetorum, the verdict of their Judges, others Responsa Prudentum the opinions of Wisemen in cases of doubt.
First, in their Authors, the laws by which the Commonwealth of Room was anciently governed, were the works of many hands, Some of them were Plebiscita the the acts of the people, Others were Senatusconsulta the decrees of the Senate, Others Edicta Praetorum, the verdict of their Judges, Others Responsa Prudentum the opinions of Wise men in cases of doubt.
Only Rescripta Imperatoris the Rescripts and Writs of our King run here, these alone are the Laws to which the Subjects of this Kingdom owe obedience.
Only Rescripta Imperatoris the Rescripts and Writs of our King run Here, these alone Are the Laws to which the Subject's of this Kingdom owe Obedience.
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For the laws of the Kingdom of Christ are Eternal, Substantial, Indispensable, but Laws made by humane authority, are but light, superficial and temporary.
For the laws of the Kingdom of christ Are Eternal, Substantial, Indispensable, but Laws made by humane Authority, Are but Light, superficial and temporary.
and circumstance either of time, or place, or persons in matters of themselves indifferent, and therefore either by discontinuance they either fell or ceased of themselves,
and circumstance either of time, or place, or Persons in matters of themselves indifferent, and Therefore either by discontinuance they either fell or ceased of themselves,
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Those main fundamental Laws upon which all the Kingdoms of the world do stand, against theft, against murther, against adultery, dishonouring of Parents or the like, they were never brought forth by man,
Those main fundamental Laws upon which all the Kingdoms of the world do stand, against theft, against murder, against adultery, Dishonoring of Parents or the like, they were never brought forth by man,
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AEsculus the Poet in his NONLATINALPHABET describing the captains, that came either for the siege or defence of the City of Thebes in Be••tia brings them in, in their order every one with his shield,
AEsculus the Poet in his describing the Captains, that Come either for the siege or defence of the city of Thebes in Be••tia brings them in, in their order every one with his shield,
And but that learned men must have something to busie their wits withal these large discourses de notis Ecclesiae, of the notes and marks by which we may know the Church might very well lie by as containing nothing else but doctas ineptias, Laborious vanities, and learned impertinences.
And but that learned men must have something to busy their wits withal these large discourses de Notes Ecclesiae, of the notes and marks by which we may know the Church might very well lie by as containing nothing Else but doctas ineptias, Laborious vanities, and learned impertinences.
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Out of charity we hope men to be that which they do profess, and therefore we so speak as if they were indeed that, whose name they bear, where and who they are that make up this kingdom, is a question unfit for any man to move:
Out of charity we hope men to be that which they do profess, and Therefore we so speak as if they were indeed that, whose name they bear, where and who they Are that make up this Kingdom, is a question unfit for any man to move:
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It is like unto the Children of the Prophets in the second of Kings, that would needs seek Elias or like the nobles in Hierusalem, that would needs go seek Jeremie the Prophet,
It is like unto the Children of the prophets in the second of Kings, that would needs seek Elias or like the Nobles in Jerusalem, that would needs go seek Jeremiah the Prophet,
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Will you know where to find the Kingdom of Christ, our Saviour directs you in the Gospel, The Kingdom of Heaven, saith he, cometh not by observation, neither shall ye say, Lo here,
Will you know where to find the Kingdom of christ, our Saviour directs you in the Gospel, The Kingdom of Heaven, Says he, comes not by observation, neither shall you say, Lo Here,
and his attendants, of his cup-bearers, of his meats, and these were the things which purchased unto him, the reputation of Majesty, above all the Kings of the earth.
and his attendants, of his cup-bearers, of his Meats, and these were the things which purchased unto him, the reputation of Majesty, above all the Kings of the earth.
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The Idolatrous superstitions of Paganism stood in great need of such Pompous Solemnities, Ut opinionem suspendio cognitionis aedificent, at { que } ita tantam majestatem exhibere vide antur quantā praestruxerunt cupiditatem, as Tertullian tells us;
The Idolatrous superstitions of Paganism stood in great need of such Pompous Solemnities, Ut opinionem suspendio cognitionis aedificent, At { que } ita Tantam majestatem exhibere vide antur quantā praestruxerunt cupiditatem, as Tertullian tells us;
For being nothing of themselves, they were to gain reputation of being something by concealment, and by outward state make shew of something answerable to the expectation they had raised:
For being nothing of themselves, they were to gain reputation of being something by concealment, and by outward state make show of something answerable to the expectation they had raised:
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and riches, and pomp, is nothing else but to make a Centaure, marry and joyn the Kingdome of Christ with the Kingdome of the world, which Christ expresly here in my text hath divorced and put a sunder.
and riches, and pomp, is nothing Else but to make a Centaur, marry and join the Kingdom of christ with the Kingdom of the world, which christ expressly Here in my text hath divorced and put a sunder.
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because that the long continuance of some ceremonies in the Church, have occasioned many especially of the Church of Rome, to think that there is no religion, no service without these ceremonies, Our books tell us of a poor Spartan, that travelling in another countrey,
Because that the long Continuance of Some ceremonies in the Church, have occasioned many especially of the Church of Rome, to think that there is no Religion, no service without these ceremonies, Our books tell us of a poor Spartan, that traveling in Another country,
and seeing the beams and posts of houses squared and carved, askt if the trees grew so in those countreys? Beloved, many men that have been long acquainted with a form of worship, squared and carved, trick't and set out with shew and ceremony, fall upon this Spartans conceit, think the trees grow so,
and seeing the beams and posts of houses squared and carved, asked if the trees grew so in those Countries'? beloved, many men that have been long acquainted with a from of worship, squared and carved, tricked and Set out with show and ceremony, fallen upon this Spartans conceit, think the trees grow so,
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I will begin the warrant of what I have said out of St. Chysostome; for in his comments upon the tenth of the Hebrews, he denies that ever God from the beginning requir'd,
I will begin the warrant of what I have said out of Saint Chysostome; for in his comments upon the tenth of the Hebrews, he Denies that ever God from the beginning required,
After the revolt of Jereboam and the ten Tribes from the house of David; there were many devout and religious persons in Israel, and yet we finde not that they used the outward form of worship, which was commanded.
After the revolt of Jeroboam and the ten Tribes from the house of David; there were many devout and religious Persons in Israel, and yet we find not that they used the outward from of worship, which was commanded.
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and because we are led with gay shews, and goodly things, think it is so with God? Seneca reports, that a Pantomimus, a puppet player and dancer in Rome, because he pleased the people well, was wont to go up every day into the Capitol, and practised his Art,
and Because we Are led with gay shows, and goodly things, think it is so with God? Senecca reports, that a Pantomime, a puppet player and dancer in Room, Because he pleased the people well, was wont to go up every day into the Capitol, and practised his Art,
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As Maximus Tyrius spake of Hercules, if you take from him NONLATINALPHABET the savage beasts that he slew, and the Tyrants whom he supprest, his journeys and labours, NONLATINALPHABET you lop and cut off the manifest Arms and Limbs of Hercules renown.
As Maximus Tyrius spoke of Hercules, if you take from him the savage beasts that he slew, and the Tyrants whom he suppressed, his journeys and labours, you lop and Cut off the manifest Arms and Limbs of Hercules renown.
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So, take from a Christian his Temptations, his Persecutions, his Contentions, remove him from the Devil, from the World, NONLATINALPHABET you deprive him of the chief matter and subject of his glory.
So, take from a Christian his Temptations, his Persecutions, his Contentions, remove him from the devil, from the World, you deprive him of the chief matter and Subject of his glory.
that espy out their advantage and set privily upon us: the most troublesome kinde of Enemies, per quos nec licet esse tanquam in bello paratos, nec tanquam in pace securos:
that espy out their advantage and Set privily upon us: the most troublesome kind of Enemies, per quos nec licet esse tanquam in bello paratos, nec tanquam in pace securos:
with whom we can have neither peace nor war, and against whom we can neither be provided nor secure, these are our own corrupt Thoughts and Imaginations, which secretly lye in our hearts,
with whom we can have neither peace nor war, and against whom we can neither be provided nor secure, these Are our own corrupt Thoughts and Imaginations, which secretly lie in our hearts,
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and watch their times to set on us, as the Philistines did in Dalilahs chamber to surprize Sampson. For let a man but descend into himself, examine his own soul, take as it were an Inventory of the passions, affections, thoughts of his own heart, look but what the number of them is,
and watch their times to Set on us, as the philistines did in Delilahs chamber to surprise Sampson. For let a man but descend into himself, examine his own soul, take as it were an Inventory of the passion, affections, thoughts of his own heart, look but what the number of them is,
and let him make accompt of so many enemies. Tot venena, quot ingenia; tot pernicies quod & species, tot dolores, quot colores; as Tertullian rimes it.
and let him make account of so many enemies. Tot Venena, quot Ingenia; tot pernicies quod & species, tot Dolores, quot colores; as Tertullian rhymes it.
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A sort of Enemies by so much the more dangerous, because that all those outward enemies, of which I but now spake, cannot come so neer as to rase our skin,
A sort of Enemies by so much the more dangerous, Because that all those outward enemies, of which I but now spoke, cannot come so near as to raze our skin,
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from these ut aspis a vipera venenum, as the Asp borrows borrows poison from the Viper, do those other Temptations borrow all their power and strength to hurt us.
from these ut aspis a vipera venenum, as the Asp borrows borrows poison from the Viper, do those other Temptations borrow all their power and strength to hurt us.
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How careful then ought we to be, and to stand on our guard, and keep a perpetual watch over our hearts, diligently to try and examine our thoughts, Nunquam securo triumphantur otio, sed tantum sollicito premuntur imperio, August.
How careful then ought we to be, and to stand on our guard, and keep a perpetual watch over our hearts, diligently to try and examine our thoughts, Never securo triumphantur otio, sed Tantum sollicito premuntur Imperial, August.
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Now of this Religious care and watchfulness over our own thoughts, hath the Holy Ghost recorded for our use a notable example in these words, which but now I read, And it came to passe, &c.
Now of this Religious care and watchfulness over our own thoughts, hath the Holy Ghost recorded for our use a notable Exampl in these words, which but now I read, And it Come to pass, etc.
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Yet thus much for the better opening of my way unto such doctrines, as I shall draw from this Text, I will call back unto your memories, that Saul hunting after David to kill him, unwittingly stept into a Cave where David was;
Yet thus much for the better opening of my Way unto such doctrines, as I shall draw from this Text, I will call back unto your memories, that Saul hunting After David to kill him, unwittingly stepped into a Cave where David was;
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For this deed so harmless so innocent the Scripture tells us that his heart smote him, that he suffered great anguish and remorse in Conscience for it.
For this deed so harmless so innocent the Scripture tells us that his heart smote him, that he suffered great anguish and remorse in Conscience for it.
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I say it appeareth not by Scripture, that David intended any mischief or treason to Saul, or that he harbour'd in heart any disloyal thought against him.
I say it appears not by Scripture, that David intended any mischief or treason to Saul, or that he Harboured in heart any disloyal Thought against him.
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He was a man subject to the same passions with other men, and doubtless, through the raging of unruly and misorderly affections, he had many times been in danger of spiritual shipwrack;
He was a man Subject to the same passion with other men, and doubtless, through the raging of unruly and misorderly affections, he had many times been in danger of spiritual shipwreck;
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But I must come unto the words. And it came to pass afterwards, &c. In these words we will consider these three things. 1. The Person, David, And Davids heart smote him.
But I must come unto the words. And it Come to pass afterwards, etc. In these words we will Consider these three things. 1. The Person, David, And Davids heart smote him.
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to be over carefull and conscientious of our courses and actions are accounted virtues for private Persons, Kings have greater businesses then to examine every thought that comes into their hearts.
to be over careful and conscientious of our courses and actions Are accounted Virtues for private Persons, Kings have greater businesses then to examine every Thought that comes into their hearts.
Private men in this have a priviledge above Princes; but thus to do becomes not Princes: and if at any time these sad and heavy hearted thoughts do supprize them, they shall never want comforters to dispell them.
Private men in this have a privilege above Princes; but thus to do becomes not Princes: and if At any time these sad and heavy hearted thoughts do supprize them, they shall never want Comforters to dispel them.
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When Ahab was for sullnness fallen down upon his bed, because Naboth would not yield him his Vineyard, Jezabell is presently at hand and asks him, Art thou this day King of Israel? When Ammon pined away in the incestuous love of his Sister Thamar, Jonadab his companion comes unto him,
When Ahab was for sullnness fallen down upon his Bed, Because Naboth would not yield him his Vineyard, Jezebel is presently At hand and asks him, Art thou this day King of Israel? When Ammon pined away in the incestuous love of his Sister Tamar, Jonadab his Companion comes unto him,
When David had commited that great sin of numbring the people, and began to be apprehensive of it, the Scripture tells us that Davids heart smote him,
When David had committed that great since of numbering the people, and began to be apprehensive of it, the Scripture tells us that Davids heart smote him,
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or whether indeed there be no errour at all in this action of David, but only some fancy, some jealousy arising out of that Godly and carefull watch he kept over all his wayes,
or whither indeed there be no error At all in this actium of David, but only Some fancy, Some jealousy arising out of that Godly and careful watch he kept over all his ways,
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and yet notwithstanding that we may make more open pass unto such Doctrines as I shall raise out of these words, let us a little scan and consider what it was in this action that made David thus strangely scrupulous.
and yet notwithstanding that we may make more open pass unto such Doctrines as I shall raise out of these words, let us a little scan and Consider what it was in this actium that made David thus strangely scrupulous.
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and yet he took what was none of his. Or 2ly. was it that he did wrong and dishonour Saul in mangling his garment? Indeed the Jews have a tradition that this was the sin of which David was here so sensible.
and yet he took what was none of his. Or 2ly. was it that he did wrong and dishonour Saul in mangling his garment? Indeed the jews have a tradition that this was the since of which David was Here so sensible.
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but he gat no heat, this was the punishment of his sin committed against Saul: God so providing that garments should not be serviceable to him who had offended in wronging Sauls garments.
but he got no heat, this was the punishment of his since committed against Saul: God so providing that garments should not be serviceable to him who had offended in wronging Saul's garments.
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and therefore on those words at the latter end of the verse next before my Text, And David arose, he notes NONLATINALPHABET See you ••ot, saith he, what a tempest of rage and anger begins to rise in him;
and Therefore on those words At the latter end of the verse next before my Text, And David arose, he notes See you ••ot, Says he, what a tempest of rage and anger begins to rise in him;
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But what cause then shall we give of Davids remorse, none other, Beloved, but that Religious and carefull jealousie which still he had over his own thoughts, which made him pietatis affectu etiam quae tuta sunt formidare, Hieron.
But what cause then shall we give of Davids remorse, none other, beloved, but that Religious and careful jealousy which still he had over his own thoughts, which made him pietatis affectu etiam Quae Tuta sunt formidare, Hieron.
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It was with David as it is wont to be with men that are often troubled with sicknesses and diseases, suspicionibus inquietantur, medicisque jam sani manum porrigunt,
It was with David as it is wont to be with men that Are often troubled with Sicknesses and diseases, suspicionibus inquietantur, medicisque jam Sani manum porrigunt,
& omnem calorem corporis sui calumniantur, Senec. Disquiet themselves with every little alteration in their Bodies, repair to the Physician when they are well,
& omnem calorem corporis sui calumniantur, Seneca Disquiet themselves with every little alteration in their Bodies, repair to the physician when they Are well,
For the cure of both these infirmityes I have borrowed out of the Lords treasury a Spectacle or Optick Glass, which if we use it, will restore our decayed eyesight and quicken and make us read our sins in the smallest print;
For the cure of both these infirmities I have borrowed out of the lords treasury a Spectacle or Optic Glass, which if we use it, will restore our decayed eyesight and quicken and make us read our Sins in the Smallest print;
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So thoughts in themselves good, passing through the corrupt and evill ground of our hearts, cannot but receive some tincture, some dye, some relish from them.
So thoughts in themselves good, passing through the corrupt and evil ground of our hearts, cannot but receive Some tincture, Some die, Some relish from them.
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It is the Holy Ghosts rule given by the blessed Apostle, that we abstain from all shew and appearance of evill, that we refrain as much as possible from all such actions, as are capable of misconstruction.
It is the Holy Ghosts Rule given by the blessed Apostle, that we abstain from all show and appearance of evil, that we refrain as much as possible from all such actions, as Are capable of misconstruction.
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What is more lawfull, then for the labourer to ••ave his hire, then for those that labour in the Gospell, to live by the Gospell? Yet we see St. Paul refused this Liberty,
What is more lawful, then for the labourer to ••ave his hire, then for those that labour in the Gospel, to live by the Gospel? Yet we see Saint Paul refused this Liberty,
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only for this reason, because he would not give occasion to any, that would misinterpret his Action, to live at others cost & feed on the sweat of others brows.
only for this reason, Because he would not give occasion to any, that would misinterpret his Actium, to live At Others cost & feed on the sweat of Others brows.
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What befalls Princes many times and great Persons that have abused their Authority, the people rise and suppress them, deface their statues, forbid their coyn, put away all things that bear any memory of them:
What befalls Princes many times and great Persons that have abused their authority, the people rise and suppress them, deface their statues, forbid their coin, put away all things that bear any memory of them:
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or spot of sin, these hath he thought good even to banish & qui••e prohibit. Our prophane stories tell us, that when Julius Caesar had divorc'd his wife;
or spot of since, these hath he Thought good even to banish & qui••e prohibit. Our profane stories tell us, that when Julius Caesar had divorced his wife;
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being asked why he did so, since nothing was brought against her to prove her dishonest, his answer was, that she that will be Wife of Caesar must not only be free from dishonesty,
being asked why he did so, since nothing was brought against her to prove her dishonest, his answer was, that she that will be Wife of Caesar must not only be free from dishonesty,
And God every where in Scripture compairs his Church unto an espoused wife, & himself unto an Husband, a Husband far more jealous then ever Caesar was.
And God every where in Scripture compairs his Church unto an espoused wife, & himself unto an Husband, a Husband Far more jealous then ever Caesar was.
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reason, why I would perswade you to entertain a jealousie of all your thoughts and actions, is a naturall overcharitable affection, which I see to be in most men unto their own wayes, and which is st••ange;
reason, why I would persuade you to entertain a jealousy of all your thoughts and actions, is a natural overcharitable affection, which I see to be in most men unto their own ways, and which is st••ange;
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When question was sometime made, Why good hearbs grow so sparingly, and with great labour and pains, where as weeds grow apace without any culture and tilling;
When question was sometime made, Why good herbs grow so sparingly, and with great labour and pains, where as weeds grow apace without any culture and tilling;
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it is was answered, that the earth was a naturall Mother to the one, to the other she was a Step-Mother; the one she brought forth of her self, to the other she was constrain'd.
it is was answered, that the earth was a natural Mother to the one, to the other she was a Step-Mother; the one she brought forth of her self, to the other she was constrained.
but as for good thoughts if they be found in our hearts, they are not naturall, they are set there by a high hand, they are there by a kind of spirituall inoculation and grafting,
but as for good thoughts if they be found in our hearts, they Are not natural, they Are Set there by a high hand, they Are there by a kind of spiritual inoculation and grafting,
so corrupt and evill thoughts are naturally dearer unto us then good, because we are as Mothers unto them, to the rest we are but Stepdames. Two notable Fruits there are of this overcharitableness to our own actions.
so corrupt and evil thoughts Are naturally Dearer unto us then good, Because we Are as Mother's unto them, to the rest we Are but Stepdame's. Two notable Fruits there Are of this overcharitableness to our own actions.
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There is a more witty, more refined, and as it were a Gentlemanlike reprobate, one that strives to smooth and guild over his sin, to deceive others and himself with excuses and apologies, NONLATINALPHABET as St. Basil speaks, to take great pains,
There is a more witty, more refined, and as it were a Gentlemanlike Reprobate, one that strives to smooth and guild over his since, to deceive Others and himself with excuses and apologies, as Saint Basil speaks, to take great pains,
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how doth he wipe his mouth, as if all had been well, and trimly composes himself to entertain him, Blessed art thou of the Lord, I have performed the commandment of the Lord.
how does he wipe his Mouth, as if all had been well, and trimly composes himself to entertain him, Blessed art thou of the Lord, I have performed the Commandment of the Lord.
We have spared the best of the Sheep and of the Oxen to Sacrifice unto the Lord, Et Deo adulatur & sibi lenocinatur, as Tertulian speakes, he thinks to gull Almighty God with fair and flattering pretences,
We have spared the best of the Sheep and of the Oxen to Sacrifice unto the Lord, Et God adulatur & sibi lenocinatur, as Tertullian speaks, he thinks to gull Almighty God with fair and flattering pretences,
and becomes a baud to his own vice, nimium idem omnes fallimur, it is the common errour of us all, a••nd in most of our Actions we do as Saul did, endeavour to put tricks upon our selves.
and becomes a baud to his own vice, Nimium idem omnes fallimur, it is the Common error of us all, a••nd in most of our Actions we do as Saul did, endeavour to put tricks upon our selves.
There is a sinner who by committing some great and and heinous crime ( crimen devoratorium salutis, as Tertulian calls it, such a sin as with open mouth devours salvation) doth as it were with one step leap into Hell? and of this kind of sinners the number is fewer.
There is a sinner who by committing Some great and and heinous crime (crimen devoratorium Salutis, as Tertullian calls it, such a since as with open Mouth devours salvation) does as it were with one step leap into Hell? and of this kind of Sinners the number is fewer.
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But abundance there are, who avoiding great and heinous sins, by committing lesser sins, as they think, can be content to go by degrees and as it were step by step into Hell.
But abundance there Are, who avoiding great and heinous Sins, by committing lesser Sins, as they think, can be content to go by Degrees and as it were step by step into Hell.
Fly from evill, saith the Psalmist: he tells us not, that there is one greater evill from which we must fly, and another less from which tis enough if we do but go: but he bids us fly,
Fly from evil, Says the Psalmist: he tells us not, that there is one greater evil from which we must fly, and Another less from which this enough if we do but go: but he bids us fly,
Our Saviour reprehends the Pharisees in the Gospell because they could strain at gnats but swallow Camells, but yet it is true, that men learne at length to swallow Camells by swallowing Gnats at first.
Our Saviour reprehends the Pharisees in the Gospel Because they could strain At gnats but swallow Camels, but yet it is true, that men Learn At length to swallow Camels by swallowing Gnats At First.
The way by which men train up themselves to the committing gross and heinous sins, is by not being at first conscientious of lesser sins, Et sane nescio, saith Paulinus in St. Hierom, an possimus leve aliquod peccatum dicere quod in Dei contemptum admittitur:
The Way by which men train up themselves to the committing gross and heinous Sins, is by not being At First conscientious of lesser Sins, Et sane nescio, Says Paulinus in Saint Hieronymus, an possimus leave aliquod peccatum dicere quod in Dei contemptum admittitur:
How great a sin then is the smallest contempt that is done against God? Prudentissimus ille est, qui non tam considerat quid jussum sit, quam illum, qui jusserit;
How great a since then is the Smallest contempt that is done against God? Prudentissimus Isle est, qui non tam considerate quid jussum sit, quam Ilum, qui jusserit;
but let us take heed how we be overcharitably minded to our selves. Caesar profest, that he would rather dy then, suspect his friends; and he sped accordingly:
but let us take heed how we be overcharitably minded to our selves. Caesar professed, that he would rather die then, suspect his Friends; and he sped accordingly:
whilst they are in semine whilst they are yet but budding and peeping above ground, done•• Sarculo tantum opus est, non Securi, whilst yet there is only need of the weedhook, and not of the hatchet.
while they Are in Seed while they Are yet but budding and peeping above ground, done•• Sarculo Tantum opus est, non Security, while yet there is only need of the weedhook, and not of the hatchet.
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there is a sin that requires not the help of the body, but is committed inwardly in the very thought and Soul, a speculative or an intellectual sin.
there is a since that requires not the help of the body, but is committed inwardly in the very Thought and Soul, a speculative or an intellectual since.
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and looking upon him, yet notwithstanding this man, NONLATINALPHABET NONLATINALPHABET even this man in the middest of all the company fancies to himself what he desires,
and looking upon him, yet notwithstanding this man, even this man in the midst of all the company fancies to himself what he Desires,
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If we retire to our private Chambers, these sins will follow us thither, and as Baanab and Richab did by Isboseth Sauls son, they will finde us out upon our beds, and slay us there.
If we retire to our private Chambers, these Sins will follow us thither, and as Baanab and Richab did by Ishbosheth Saul's son, they will find us out upon our Beds, and slay us there.
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and perpetual prayers and religious exercise, yet could he not be secure from them. Pallebant orajejuniis, & mens desideriis aestuabat in frigido corpore:
and perpetual Prayers and religious exercise, yet could he not be secure from them. Pallebant orajejuniis, & Mens Desiderius aestuabat in frigido corpore:
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Whatsoever is outwardly committed either with difficulty of circumstance, or labour of body, or danger of Law, that is inwardly committed in the soul without any trouble at all:
Whatsoever is outwardly committed either with difficulty of circumstance, or labour of body, or danger of Law, that is inwardly committed in the soul without any trouble At all:
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That we fall not therefore into that like NONLATINALPHABET stupidity and senselesness, our way is to catch these young Foxes, and strangle them in the nest:
That we fallen not Therefore into that like stupidity and senselessness, our Way is to catch these young Foxes, and strangle them in the nest:
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