Pillulæ pestilentiales, or, A spiritual receipt for cure of the plague delivered in a sermon preach'd in St. Paul's Church London, in the mid'st of our late sore visitation / by Rich. Kingston ...
GOD, that from all Eternity was happy in himself, created the World and Man the most glorious part of it, not out of necessity, but a diffusive Goodness, by which he would have some Beeings represent his Supremacy, and receive the Style of the Sons of the most High.
GOD, that from all Eternity was happy in himself, created the World and Man the most glorious part of it, not out of necessity, but a diffusive goodness, by which he would have Some Beings represent his Supremacy, and receive the Style of the Sons of the most High.
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Other Artificers either out of Ambition or Profit, transmit to the World their Skill and Knowledge, only He (induced by a charity proportionable to his own Nature ) resolved to bring light out of darkness,
Other Artificers either out of Ambition or Profit, transmit to the World their Skill and Knowledge, only He (induced by a charity proportionable to his own Nature) resolved to bring Light out of darkness,
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and constitute a Lieutenant upon Earth that should largely speak the grandeur of his Maker. Thus Adam sprung bright and glorious out of the Chaos, imbued with those perfections which We (his posterity) since his transgression can never hope for.
and constitute a Lieutenant upon Earth that should largely speak the grandeur of his Maker. Thus Adam sprung bright and glorious out of the Chaos, imbued with those perfections which We (his posterity) since his Transgression can never hope for.
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and the truth is, with so much unhappy fertility they have improved his Crime, that being but one at first, the Eating the forbidden Fruit, it's now become infinite, and able to puzzle the Arithmetick of Angels. Upon this score one might justly wonder that God should say, IF I send the Pestilence amongst my People.
and the truth is, with so much unhappy fertility they have improved his Crime, that being but one At First, the Eating the forbidden Fruit, it's now become infinite, and able to puzzle the Arithmetic of Angels. Upon this score one might justly wonder that God should say, IF I send the Pestilence among my People.
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One would rather have expected the Lord should have sworn by himself, that since this Darling, this Pe•••ker of his divine Excellencies, will ever be abasing them,
One would rather have expected the Lord should have sworn by himself, that since this Darling, this Pe•••ker of his divine Excellencies, will ever be abasing them,
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and choose rather the Livery of the Devil, than that beautiful Vest of Innocence, with which he came clothed into Paradice, that therefore he would send his Plenipotentiary the Plague, and without compassion cut off his Favourite.
and choose rather the Livery of the devil, than that beautiful Vest of Innocence, with which he Come clothed into Paradise, that Therefore he would send his Plenipotentiary the Plague, and without compassion Cut off his Favourite.
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But by this doubtful way of Expression, we are taught how unwilling he is to give his justice a full draught, which he will and must do where Impenitency stops the Progress of his Mercy.
But by this doubtful Way of Expression, we Are taught how unwilling he is to give his Justice a full draught, which he will and must do where Impenitency stops the Progress of his Mercy.
Sodom grows luxurious and burns with un-natural Lusts, and fire descends from heaven to extinguish those hellish flames. Jerusalem, a City grac'd with more privileges than any in the World, as being the place in which God would have his name in a more particular manner called upon;
Sodom grows luxurious and burns with unnatural Lustiest, and fire descends from heaven to extinguish those hellish flames. Jerusalem, a city graced with more privileges than any in the World, as being the place in which God would have his name in a more particular manner called upon;
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for her Sins nothing but a heap of Rubbish; and as Adrichomius observes, One may seek Jerusalem in Jerusalem and not find her. The Eastern Church, whose couragrous Martyrs, whose General Councels, whose Prelates (those burning and shining lights) are so highly celebrated, is now for her Arrian Heresie and other Sins with which she abounded, enslaved under the Turkish Yoke, and hourly tormented with the Impieties of the Impostor Mahomet. Neither can We of the Latin-Church here in Europe, say our Sins have been hid,
for her Sins nothing but a heap of Rubbish; and as Adrichomius observes, One may seek Jerusalem in Jerusalem and not find her. The Eastern Church, whose couragrous Martyrs, whose General Counsels, whose Prelates (those burning and shining lights) Are so highly celebrated, is now for her Arrian Heresy and other Sins with which she abounded, enslaved under the Turkish Yoke, and hourly tormented with the Impieties of the Impostor Mahomet. Neither can We of the Latin-Church Here in Europe, say our Sins have been hid,
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if we have a mind to look nigher home, what a calamitous Scene can Great Britain and Ireland show you for twenty years, where fulness of Bread and a long Peace, begot stiff Necks and obdurate hearts; and these pull'd down the former, and this present destruction:
if we have a mind to look nigher home, what a calamitous Scene can Great Britain and Ireland show you for twenty Years, where fullness of Bred and a long Peace, begotten stiff Necks and obdurate hearts; and these pulled down the former, and this present destruction:
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We that have bin otherwise built up in the most Holy Faith, are taught by the Divine Oracles that Sin only causes this Controversie between God and Man, and therefore whilest they (like Ixion in the Fable) embrace only a Cloud of palbable darkness instead of the Juno of bright and clear Truth, let us,
We that have been otherwise built up in the most Holy Faith, Are taught by the Divine Oracles that since only Causes this Controversy between God and Man, and Therefore whilst they (like Ixion in the Fable) embrace only a Cloud of palbable darkness instead of the Juno of bright and clear Truth, let us,
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since we know the True cause of Gods wrath, endevour to avoid it by newness of life, which is holyness in the Inward Man. And indeed it is but fit if we will offend, that God should right himself.
since we know the True cause of God's wrath, endeavour to avoid it by newness of life, which is holiness in the Inward Man. And indeed it is but fit if we will offend, that God should right himself.
We have Sinned, and God justly strikes our heads with giddiness, drawes paleness on our faces, and dyes our Skins with purple. The Prophet Amos saith, God sent the Pestilence among the Israelites after the manner of Aegypt, and he hath now sent the Plague amongst the English after the manner of Israel. Israel 's Calamity in the time of King David, is England 's Case in the Reign of King Charles. — Facta est narratio de te Anglia mutato nomine cum numero.
We have Sinned, and God justly strikes our Heads with giddiness, draws paleness on our faces, and dies our Skins with purple. The Prophet Amos Says, God sent the Pestilence among the Israelites After the manner of Egypt, and he hath now sent the Plague among the English After the manner of Israel. Israel is Calamity in the time of King David, is England is Case in the Reign of King Charles. — Facta est Narration de te Anglia Mutato nomine cum numero.
In which Words we have a Gracious promise of God unto his Church, or a direct Answer to Solomon 's Prayer which he made at the finishing of the Temple, assuring Penitent Souls, that if they turn from the Evil of their ways, he will turn from the Evil of his wrath, and free them from destruction;
In which Words we have a Gracious promise of God unto his Church, or a Direct Answer to Solomon is Prayer which he made At the finishing of the Temple, assuring Penitent Souls, that if they turn from the Evil of their ways, he will turn from the Evil of his wrath, and free them from destruction;
I will hear from heaven and forgive their Sins. Where we may observe four particulars; First, a Disease, the Pestilence; si miserò Pestilentiam in Populum meum.
I will hear from heaven and forgive their Sins. Where we may observe four particulars; First, a Disease, the Pestilence; si miserò Pestilentiam in Populum meum.
The word is sometimes rendred Pestilence, and sometimes Plague; from the Latine word Plaga, which signifies a Stroke: but by reason of the Streightness of our English Tongue, they are promiscuously taken.
The word is sometime rendered Pestilence, and sometime Plague; from the Latin word Plaga, which signifies a Stroke: but by reason of the Straightness of our English Tongue, they Are promiscuously taken.
the Prophets under that Word contain these four, Famine, Pestilence, Wild Beasts, and the Sword; which per eminentiam, are called the four plagues of God. 'Tis true, God creates every thing, both light and darkness, good and evil, as the Prophet speaks;
the prophets under that Word contain these four, Famine, Pestilence, Wild Beasts, and the Sword; which per eminentiam, Are called the four plagues of God. It's true, God creates every thing, both Light and darkness, good and evil, as the Prophet speaks;
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It's an Arrow of his own shooting, and may better be called Morbus Sacer, then the Falling Sickness. And therefore in our Language we style the Pestilence the Visitation of God,
It's an Arrow of his own shooting, and may better be called Morbus Sacer, then the Falling Sickness. And Therefore in our Language we style the Pestilence the Visitation of God,
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And thus I come from the Disease it self to the Cause of it, which is God's anger, enflamed by Sin. I know there are some, that following the Sentiments of Physicians, will needs ascribe it to the Infection of the Aire, to gross and unwholsome Diet, or to the predominancy of corrupt humours: But Physicians may be excused if they say something when they see an Angel. As I will not deny but in all Diseases there may be something of natural, so I may likewise affirm, there is in this something divine and above nature. 1. For the natural part.
And thus I come from the Disease it self to the Cause of it, which is God's anger, inflamed by Sin. I know there Are Some, that following the Sentiments of Physicians, will needs ascribe it to the Infection of the Air, to gross and unwholesome Diet, or to the predominancy of corrupt humours: But Physicians may be excused if they say something when they see an Angel. As I will not deny but in all Diseases there may be something of natural, so I may likewise affirm, there is in this something divine and above nature. 1. For the natural part.
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First, The Infected Aire may contribute very much, and therefore we read that by casting the Ashes of the Furnace towards heaven, the Aire became Infected, and the plague of Botches and Blains spread it self over Aegypt.
First, The Infected Air may contribute very much, and Therefore we read that by casting the Ashes of the Furnace towards heaven, the Air became Infected, and the plague of Botches and Blains spread it self over Egypt.
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Thus we see by the Jewish Law, the Leprous person for fear of Infecting others was commanded to cry aloud Ʋnclean, Ʋnclean; by which he gave the Sound warning they should not approch nigh for fear of Contagion. He was besides to have his dwelling alone; and the garments he wore, were to be washed, and if the plague was spread in them, the Priest was to burn them.
Thus we see by the Jewish Law, the Leprous person for Fear of Infecting Others was commanded to cry aloud Ʋnclean, Ʋnclean; by which he gave the Found warning they should not approach High for Fear of Contagion. He was beside to have his Dwelling alone; and the garments he wore, were to be washed, and if the plague was spread in them, the Priest was to burn them.
The Learned Fernelius more judiciously confesses this Disease hath a hidden beginning, some secret principle that occultly wounds; and we may assure our selves, that though things ab extrâ contribute to its progression, yet the real cause is the latent Corruption within us.
The Learned Fernelius more judiciously Confesses this Disease hath a hidden beginning, Some secret principle that occultly wounds; and we may assure our selves, that though things ab extrâ contribute to its progression, yet the real cause is the latent Corruption within us.
But let us come to the supernatural Cause of this Disease, and that will not require a Physician so much as a Divine: And I suppose many of them think it a difficult point, that they go into the Country to study it,
But let us come to the supernatural Cause of this Disease, and that will not require a physician so much as a Divine: And I suppose many of them think it a difficult point, that they go into the Country to study it,
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But to the supernatural Cause, the Scripture observes it as a crime in King Asa, that in the time of his Sickness he look'd more after the Physician than after God. He did not consider the Infirmity of his Soul was to be healed as well as that of his body, and therefore look'd for natural remedies only.
But to the supernatural Cause, the Scripture observes it as a crime in King Asa, that in the time of his Sickness he looked more After the physician than After God. He did not Consider the Infirmity of his Soul was to be healed as well as that of his body, and Therefore looked for natural remedies only.
But if we would avoid his fault, we must acknowledge the hand of God in this Sickness, and something above nature. For if we observe the way of inflicting it, we shall find it oftentimes done by Spirits: Thus we see an Angel, a destroying Angel in the plague of Aegypt, Exod. 12.13. Another in the plague that destroyed the host of the Assyrians under Senacherib: We find a third in the plague at Jerusalem under King David, and St. John in the Revelations brings in a fourth pouring his Vial upon Earth, and there fell a noisome plague upon Man and Beast.
But if we would avoid his fault, we must acknowledge the hand of God in this Sickness, and something above nature. For if we observe the Way of inflicting it, we shall find it oftentimes done by Spirits: Thus we see an Angel, a destroying Angel in the plague of Egypt, Exod 12.13. another in the plague that destroyed the host of the Assyrians under Sennacherib: We find a third in the plague At Jerusalem under King David, and Saint John in the Revelations brings in a fourth pouring his Vial upon Earth, and there fell a noisome plague upon Man and Beast.
So that God is the great Agent in this Calamity. But how? Not willingly, his anger must first be enkindled by our Sin; for as the Psalmist saith, They provoked him to anger with their Inventions,
So that God is the great Agent in this Calamity. But how? Not willingly, his anger must First be enkindled by our since; for as the Psalmist Says, They provoked him to anger with their Inventions,
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and then the plague brake in amongst them. Thus Deut. 28.21. God says, Because of the wickedness of thy doing, whereby thou hast forsaken me, the Lord shall make the Pestilence cleave unto thee.
and then the plague brake in among them. Thus Deuteronomy 28.21. God Says, Because of the wickedness of thy doing, whereby thou hast forsaken me, the Lord shall make the Pestilence cleave unto thee.
as cause Famine and Pestilence; but from the corruption and Sin hatch'd in these Israelites; and therefore in the second verse he counsels them as the only way to recover their former happiness, to Take with them words and turn to the Lord,
as cause Famine and Pestilence; but from the corruption and since hatched in these Israelites; and Therefore in the second verse he Counsels them as the only Way to recover their former happiness, to Take with them words and turn to the Lord,
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So that sin which is the plague of the Soul, begets the Plague of the Body. This viperous Mother brings forth a child so like it self, that it's hard to know the one for the other.
So that since which is the plague of the Soul, begets the Plague of the Body. This viperous Mother brings forth a child so like it self, that it's hard to know the one for the other.
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and avoid their Company, is, because they easily communicate their Disease, to those that are in health; it is so with sin, it insensibly creeps upon us.
and avoid their Company, is, Because they Easily communicate their Disease, to those that Are in health; it is so with since, it insensibly creeps upon us.
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The one affected none but the grave Senators and worthy personages of Rome; and the Other none but the loose and debauch'd Gallants. We cannot touch pitch but we must be defiled;
The one affected none but the grave Senators and worthy Personages of Room; and the Other none but the lose and debauched Gallants. We cannot touch pitch but we must be defiled;
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Thirdly, They are alike diffusive. Thucidides in his Description of the Plague of Athens, tells us it began in Africa; march'd from Aethiopia into Aegypt, and so took its course for Athens, which was a vast progress.
Thirdly, They Are alike diffusive. Thucydides in his Description of the Plague of Athens, tells us it began in Africa; marched from Ethiopia into Egypt, and so took its course for Athens, which was a vast progress.
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and there in a moment by the licentious fury of the Soldiers, view those streets floating with the blood of the Inhabitants, which in time of Peace used to be strewed with flowers? Yet when heat of blood is over, some mercy is usually hoped for, and many times obtained.
and there in a moment by the licentious fury of the Soldiers, view those streets floating with the blood of the Inhabitants, which in time of Peace used to be strewed with flowers? Yet when heat of blood is over, Some mercy is usually hoped for, and many times obtained.
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But the Plague, like another Attila, the Scourge of God, sweeps all before it, and seldom gives Quarter. Sin does the like, yea, in a more terrible manner,
But the Plague, like Another Attila, the Scourge of God, sweeps all before it, and seldom gives Quarter. since does the like, yea, in a more terrible manner,
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for it erects its Trophies upon the ruine of Souls: The destruction of the body is but a momentary pain, but that of the Soul is commensurate to the duration of it, which is to all Eternity. How much reason have we therefore to pray to be delivered from this Executioner, that like another Nero loves to perpetuate misery, and strikes a wretch, ut sentiat se mori.
for it erects its Trophies upon the ruin of Souls: The destruction of the body is but a momentary pain, but that of the Soul is commensurate to the duration of it, which is to all Eternity. How much reason have we Therefore to pray to be Delivered from this Executioner, that like Another Nero loves to perpetuate misery, and strikes a wretch, ut sentiat se Mori.
though we apprehend some danger, yet we think him not past the benefit of Physick, and a possibility of Recovery; but if once his body begin to be purpled, and the plague spots discover their dismal hue, we then quit all hopes,
though we apprehend Some danger, yet we think him not passed the benefit of Physic, and a possibility of Recovery; but if once his body begin to be purpled, and the plague spots discover their dismal hue, we then quit all hope's,
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Sin also hath her spots, and they are as ill boading to the Soul as the other to the body; and therefore St. Jude in his General Epistle styles wicked men NONLATINALPHABET spots in their feasts of Charity.
since also hath her spots, and they Are as ill boding to the Soul as the other to the body; and Therefore Saint U^de in his General Epistle styles wicked men spots in their feasts of Charity.
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Lastly, They are both of a quick dispatch. Other Diseases seem to give us some warning that we may set our house in order, and by repentance blot out the Score of our sins prodigality; but the pestilential sword, like the Italian Stilletto, carries death upon the point, and at its first entrance, summons the wounded to his Funeral; so that we may now sing in a mournful Dirge Our pleasures cease, our joys are flying, Death is alive, but Life is dying.
Lastly, They Are both of a quick dispatch. Other Diseases seem to give us Some warning that we may Set our house in order, and by Repentance blot out the Score of our Sins prodigality; but the pestilential sword, like the Italian Stiletto, carries death upon the point, and At its First Entrance, summons the wounded to his Funeral; so that we may now sing in a mournful Dirge Our pleasures cease, our Joys Are flying, Death is alive, but Life is dying.
Hence it is that Galen calls it NONLATINALPHABET because of its Mortal quality; and Hippocrates NONLATINALPHABET because of its spreading nature. This deadly disease, we see, lays heaps upon heaps, and if the Almighty power puts not a stop to its violent proceedings, it will in a short time scarce leave living enough to bury the dead.
Hence it is that Galen calls it Because of its Mortal quality; and Hippocrates Because of its spreading nature. This deadly disease, we see, lays heaps upon heaps, and if the Almighty power puts not a stop to its violent proceedings, it will in a short time scarce leave living enough to bury the dead.
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Some think this appointed time was six hours, and of this opinion is St. Ambrose; Theodoret, and the Jewish Historian Josephus: Others think this appointed time was until night, and that at the beginning of the Evening Sacrifice it ceased, which St. Hierome followes:
some think this appointed time was six hours, and of this opinion is Saint Ambrose; Theodoret, and the Jewish Historian Josephus: Others think this appointed time was until night, and that At the beginning of the Evening Sacrifice it ceased, which Saint Jerome follows:
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to signifie, other diseases by Medical herbs and the skill of Physicians may be Cured, but this is an infallible Executioner, as sure as death it self.
to signify, other diseases by Medical herbs and the skill of Physicians may be Cured, but this is an infallible Executioner, as sure as death it self.
not a year after, but in the very day thou breakest my Commandement thy sin will prove deadly. So Annanias and Sapphyra no sooner lyed to the holy Ghost, but at St. Peter 's Examination their Consciences became their condemning Jury, and their Sentence a sudden Death.
not a year After, but in the very day thou breakest my Commandment thy sin will prove deadly. So Ananias and Sapphira no sooner lied to the holy Ghost, but At Saint Peter is Examination their Consciences became their condemning Jury, and their Sentence a sudden Death.
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We have now seen their agreement: I shall only say there is this happy dissimilitude, that whereas the Cure of the Bodily plague is uncertain, that of the Soul plague is infallible, if we fly to Christ with a due sense of our misery,
We have now seen their agreement: I shall only say there is this happy dissimilitude, that whereas the Cure of the Bodily plague is uncertain, that of the Soul plague is infallible, if we fly to christ with a due sense of our misery,
But I shall desist from speaking any longer indefinitely of Sin, and come to those particular ones that in so high a degree have drawn this plague upon us.
But I shall desist from speaking any longer indefinitely of since, and come to those particular ones that in so high a degree have drawn this plague upon us.
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First then, The sin that leads the van is our Sabbath-breaking. How loud doth this cry in the Ears of God! A sin more frequent, impudent, and unpunish'd, than in those late black days when the greatest were justified by a Law.
First then, The sin that leads the van is our Sabbath-breaking. How loud does this cry in the Ears of God! A since more frequent, impudent, and unpunished, than in those late black days when the greatest were justified by a Law.
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And as the Poet, deriding the immoderate dress of a wanton Girl, told her that she was minima pars sui; so is this day so divided, that it is now become the least part of it self, and you may seek for a Sabbath in a Sabbath and not find it.
And as the Poet, deriding the immoderate dress of a wanton Girl, told her that she was minima pars sui; so is this day so divided, that it is now become the least part of it self, and you may seek for a Sabbath in a Sabbath and not find it.
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Those we spend upon our Callings, and this (the more is our shame) on our sins. In the Primitive times sanctifying the Lords Day was an eminent Character that Christians lived in the purity of their profession.
Those we spend upon our Callings, and this (the more is our shame) on our Sins. In the Primitive times sanctifying the lords Day was an eminent Character that Christians lived in the purity of their profession.
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How are we fallen from our first love? by prophaning the Sabbath either through Schismatical Petulancy, or Idleness and Security, snorting on a Bed, or walking in the fields, forgetting that he which on this day gathered sticks was paid home with stones. Considering therefore the judgement of God that hangs over our head for this particular sin, it is Christian Prudence to pray, Lord have Mercy upon us,
How Are we fallen from our First love? by profaning the Sabbath either through Schismatical Petulancy, or Idleness and Security, snorting on a Bed, or walking in the fields, forgetting that he which on this day gathered sticks was paid home with stones. Considering Therefore the judgement of God that hangs over our head for this particular since, it is Christian Prudence to pray, Lord have Mercy upon us,
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Secondly, Another Sin that pulls down God's vengeance on us, is that of Pride. Boetius sayes excellently well, Cum omnia vitia fugiant à Deo, sola Superbia se Deo opponit;
Secondly, another since that pulls down God's vengeance on us, is that of Pride. Boethius Says excellently well, Cum omnia Vices Fortnight à God, sola Superbia se God opponit;
In other vices men seek some imaginary good, but in this they endevour to dethrone God: it is an opposition to his very Being, as he is Alpha and Omega the first Efficient and last End; no wonder therefore if he blasts the persons and designs of those that harbour this Monster, which beginning first in heaven will never forget its old Attempt.
In other vices men seek Some imaginary good, but in this they endeavour to dethrone God: it is an opposition to his very Being, as he is Alpha and Omega the First Efficient and last End; no wonder Therefore if he blasts the Persons and designs of those that harbour this Monster, which beginning First in heaven will never forget its old Attempt.
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And therefore St. Prosper in his Excellent Epistle to the Noble Virgin Demetrias, says finely, Cum aliae cupiditates ea tantum bona quibus adversantur imminuant;
And Therefore Saint Prosper in his Excellent Epistle to the Noble Virgae Demetrias, Says finely, Cum Others cupiditates ea Tantum Bona quibus adversantur imminuant;
That whereas other Lusts waste only that Good and Virtue to which they are contrary, Pride whilest it arrogates all to it self, corrupts all at once.
That whereas other Lustiest waste only that Good and Virtue to which they Are contrary, Pride whilst it arrogates all to it self, corrupts all At once.
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I shall not need to tell you how he hath punish'd it in Wicked men, as in Nebuchadnezzar, Herod, and Antiochus; for he will not allow it in his own people.
I shall not need to tell you how he hath punished it in Wicked men, as in Nebuchadnezzar, Herod, and Antiochus; for he will not allow it in his own people.
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And therefore if Corah, Dathan, and Abiram will be holier than Moses and Aaron, and tempt the Jewish Congregation to a Contempt of their Superiours, he will presently open the Earth, and bury them alive. They were ante Sepulti, quam Mortui, as the African Father (Optatus) speaks.
And Therefore if Corah, Dathan, and Abiram will be Holier than Moses and Aaron, and tempt the Jewish Congregation to a Contempt of their Superiors, he will presently open the Earth, and bury them alive. They were ante Sepulti, quam Deads, as the African Father (Optatus) speaks.
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Because of Oaths (saith the Prophet) the Land Mourneth: And how can we but expect that God will send the lightning of his judgements from heaven, when we do so thunder out Oaths on Earth. This is a Reigning Sin, not only amongst the Basest, but those that would be thought the Ornaments of the Age, as if Gentility consisted in belching out blasphemy.
Because of Oaths (Says the Prophet) the Land Mourneth: And how can we but expect that God will send the lightning of his Judgments from heaven, when we do so thunder out Oaths on Earth. This is a Reigning since, not only among the Basest, but those that would be Thought the Ornament of the Age, as if Gentility consisted in belching out blasphemy.
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If the King be spoken against, it is high treason, and deservedly punish'd with Death; if a Noble man be traduced or slandered, it is punishable by the Statute of Scandalum Magnatum; yea, a private man in cases of Obloquy hath his remedy by Action: only the name of God, though dear to him, is not so tenderly regarded,
If the King be spoken against, it is high treason, and deservedly punished with Death; if a Noble man be traduced or slandered, it is punishable by the Statute of Scandalum Magnatum; yea, a private man in cases of Obloquy hath his remedy by Actium: only the name of God, though dear to him, is not so tenderly regarded,
but is most grievously rent and torn by this common and Soul-ruining Sin of Swearing. But let me advise the black mouthed Swearer, to have a care of swearing in jest (as men are apt to pretend) lest he go to Hell in earnest; for every Oath he swears, gives his Soul a wound, and that wound will be vocal enough to peirce heaven, and call for vengeance on the Swearer. Have not many of us uncharitably and blasphemously wish'd, that the Plague of God would light upon our Brethren? How justly now hath it overtaken us.
but is most grievously rend and torn by this Common and Soul-ruining since of Swearing. But let me Advice the black mouthed Swearer, to have a care of swearing in jest (as men Are apt to pretend) lest he go to Hell in earnest; for every Oath he swears, gives his Soul a wound, and that wound will be vocal enough to pierce heaven, and call for vengeance on the Swearer. Have not many of us uncharitably and blasphemously wished, that the Plague of God would Light upon our Brothers? How justly now hath it overtaken us.
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Fourthly, I must name that of Ʋncharitableness to one another, upon occasions that should rather administer grounds of Repentance then of Malice. The Apostle tells us Charity covers a multitude of Sins, but we (as if we were true Children of Noah ) delight in our Relations Nakedness. What heart-burnings are between us upon small differences of Judgement? The Turk cannot hate a Christian with a more Vatinian hatred then we persecute one another,
Fourthly, I must name that of Ʋncharitableness to one Another, upon occasions that should rather administer grounds of Repentance then of Malice. The Apostle tells us Charity covers a multitude of Sins, but we (as if we were true Children of Noah) delight in our Relations Nakedness. What heartburnings Are between us upon small differences of Judgement? The Turk cannot hate a Christian with a more Vatinian hatred then we persecute one Another,
though baptized into the same Faith, and equally professors of the same Gospell. Is not the Plague come upon us, that our Lord foretold, that Father should be against Son,
though baptised into the same Faith, and equally professors of the same Gospel. Is not the Plague come upon us, that our Lord foretold, that Father should be against Son,
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and Son against Father? will an Independant endure a Presbyterian, or the Anabaptist and Fifth Monarchist one of the Episcopal persuasion? No, no, we have known to our grief what blood hath been shed upon this account,
and Son against Father? will an Independent endure a Presbyterian, or the Anabaptist and Fifth Monarchist one of the Episcopal persuasion? No, no, we have known to our grief what blood hath been shed upon this account,
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and that their mutual animosities have boyled to as great a height as those at present between Turk and Persian. Constantine the Great, when he summoned the first General Councel at Nice, to extinguish the Arrian Heresie, concerning the NONLATINALPHABET of Christ with his Father, caused all the private Contentions and Strifes that were enflamed amongst the Bishops themselves to be drawn up into a Compendium of Articles, before they should deliberate about that grand Affair, which being done, he sealed them up with his own Royal Signet, and kept them in his bosome for a while as a Secret;
and that their mutual animosities have boiled to as great a height as those At present between Turk and Persian. Constantine the Great, when he summoned the First General Council At Nicaenae, to extinguish the Arrian Heresy, Concerning the of christ with his Father, caused all the private Contentions and Strifes that were inflamed among the Bishops themselves to be drawn up into a Compendium of Articles, before they should deliberate about that grand Affair, which being done, he sealed them up with his own Royal Signet, and kept them in his bosom for a while as a Secret;
afterward in his Speech, exhorting them to unity of Spirit, and a serious discussion of those things that concerned the Cause of Christ, he burnt all those envious Libells together, Ne innotesceret ulli odium & sugillatio Sacerdotum, as Caranza informs me.
afterwards in his Speech, exhorting them to unity of Spirit, and a serious discussion of those things that concerned the Cause of christ, he burned all those envious Libels together, Ne innotesceret ulli odium & sugillatio Sacerdotum, as Caranza informs me.
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Let us that serve at the Altar, imitate this Pious Prince, and if there be any unchristian, uncharitable fends amongst us, bury them in Eternal Oblivion, left they hinder us in the prosecution of the Cause of God, and not only prove our shame, but a stumbling block of Offence to the Enemies of the Faith. Our Lord and Saviour at his departure left us this New Commandement, that we should love one another, but we have so affronted this Injunction, that it is no marvel if he says he is come not to send Peace but a Sword;
Let us that serve At the Altar, imitate this Pious Prince, and if there be any unchristian, uncharitable fends among us, bury them in Eternal Oblivion, left they hinder us in the prosecution of the Cause of God, and not only prove our shame, but a stumbling block of Offence to the Enemies of the Faith. Our Lord and Saviour At his departure left us this New Commandment, that we should love one Another, but we have so affronted this Injunction, that it is no marvel if he Says he is come not to send Peace but a Sword;
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Fifthly, That Rebellious murmuring humour with which we have outraged Prince and Priest. The Sacred Scripture never gives us an Account of Murmurers, but it tells us likewise their Punishment; Pharaoh murmured at the Israelites, and God entombed him and his hoast in the Red Sea. Joseph's Brethren murmured at him,
Fifthly, That Rebellious murmuring humour with which we have outraged Prince and Priest. The Sacred Scripture never gives us an Account of Murmurers, but it tells us likewise their Punishment; Pharaoh murmured At the Israelites, and God entombed him and his host in the Read Sea. Joseph's Brothers murmured At him,
and their reward was vassalage, they became his Servants. Saul murmured at David's ten thousands, and God left him to be his own Executioner. Judas murmured at the Box of Oyle that was poured on his Masters head,
and their reward was vassalage, they became his Servants. Saul murmured At David's ten thousands, and God left him to be his own Executioner. Judas murmured At the Box of Oil that was poured on his Masters head,
and what was his reward? he hang'd himself. And is not this our Case? When King Charles the first lived, (though we may say of him as Homer said of Greece, that it was NONLATINALPHABET the Pap and Dug of the Earth, He the Cream and Excellentest of Princes ) how did our ungodly and malicious humours load him with all those Obloquies and Reproaches which St. Paul would not have flung even at Nero himself.
and what was his reward? he hanged himself. And is not this our Case? When King Charles the First lived, (though we may say of him as Homer said of Greece, that it was the Pap and Dug of the Earth, He the Cream and Excellentest of Princes) how did our ungodly and malicious humours load him with all those Obloquies and Reproaches which Saint Paul would not have flung even At Nero himself.
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And what I pray was the Issue of this? These discontented murmurings begot a Rebellion, and that Rebellion, though it occasioned the Ruin of the most blessed Prince, yet by God's just judgment disgorged its Venom upon our own heads:
And what I pray was the Issue of this? These discontented murmurings begotten a Rebellion, and that Rebellion, though it occasioned the Ruin of the most blessed Prince, yet by God's just judgement disgorged its Venom upon our own Heads:
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from being free Subjects to a King of a Glorious Race, it made us vassals to one of low degree, and took from us the felicity they enjoy, whose King is the Son of Nobles;
from being free Subject's to a King of a Glorious Raze, it made us vassals to one of low degree, and took from us the felicity they enjoy, whose King is the Son of Nobles;
The same we may affirm of the Church of England: When was it so flourishing as in the aforenamed Prince 's Time? Yet either our discontentedness at his Fatherly Indulgence to it,
The same we may affirm of the Church of England: When was it so flourishing as in the aforenamed Prince is Time? Yet either our discontentedness At his Fatherly Indulgence to it,
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or our Avaritious designs to engross its Patrimony, brought us to that Insolence, that we must needs make her the Young Whore of Babylon; and under pretence of correcting her Errors, not only commit the greatest Sacriledges and Rapes upon her,
or our Avaricious designs to engross its Patrimony, brought us to that Insolence, that we must needs make her the Young Whore of Babylon; and under pretence of correcting her Errors, not only commit the greatest Sacrileges and Rapes upon her,
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although our now Gratious Prince, endevours to his utmost the extinguishing these unhappy differences, that like so many Phaetons if not stopp'd in their Motion will burn both Church and State.
although our now Gracious Prince, endeavours to his utmost the extinguishing these unhappy differences, that like so many Phaetons if not stopped in their Motion will burn both Church and State.
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An hour is too short a time to discourse of the Sins that swarm in this Land. What Mercy do we shew to our Poor? doth not the Extortioner take damnable Interest, and the Oppressor use violence? Do they not eat like a canker into the Reversions of the Poor? The Italians proverbially say of the Viceroyes of Naples and Milan, that the one fleeces and the other fleas the Subject. I am afraid we have too many amongst us that put this in practice,
an hour is too short a time to discourse of the Sins that swarm in this Land. What Mercy do we show to our Poor? does not the Extortioner take damnable Interest, and the Oppressor use violence? Do they not eat like a canker into the Reversions of the Poor? The Italians proverbially say of the Viceroys of Naples and Milan, that the one fleeces and the other fleas the Subject. I am afraid we have too many among us that put this in practice,
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What temperance do we practice in the use of the creatures? How many are there that study to be nothing more then accurate Gluttons? They cannot dine or sup except they rob the Aire of its rarest fowle, and the Rivers and Seas of its most exquisite Fish; and yet will scarce afford the Poor, those living Temples of the Holy Ghost, a Morsell of Bread to keep them from Starving; they can swallow down whole flaggons of the richest Wines, and yet have scarce a thimble full of cold water for their thirsty neighbour. And indeed,
What temperance do we practice in the use of the creatures? How many Are there that study to be nothing more then accurate Gluttons? They cannot dine or sup except they rob the Air of its Rarest fowl, and the rivers and Seas of its most exquisite Fish; and yet will scarce afford the Poor, those living Temples of the Holy Ghost, a Morsel of Bred to keep them from Starving; they can swallow down Whole flaggons of the Richest Wines, and yet have scarce a thimble full of cold water for their thirsty neighbour. And indeed,
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although it be a most detestable Sin, and so prolifical that it begets a thousand others, yet it is now so much in vogue, that I am afraid reeling in the Streets will be al'a mode, and this Vice which metamorphoseth a Man into a Beast, rather be the Subject of Mirth then detestation. But let these bon-companions know there was a curse long ago pronounced against those that are strong to drink, and that God is now putting it in Execution. Since with their Teeth they will be digging their own graves, and pour down into their Throats like sluces, floods of Liquor to drown their Souls, it is but Just the Pestilence should save them a labour and give them a quick dispatch.
although it be a most detestable since, and so prolifical that it begets a thousand Others, yet it is now so much in vogue, that I am afraid reeling in the Streets will be al'a mode, and this Vice which metamorphoseth a Man into a Beast, rather be the Subject of Mirth then detestation. But let these bon-companions know there was a curse long ago pronounced against those that Are strong to drink, and that God is now putting it in Execution. Since with their Teeth they will be digging their own graves, and pour down into their Throats like sluices, floods of Liquour to drown their Souls, it is but Just the Pestilence should save them a labour and give them a quick dispatch.
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so likewise in our Apparel and Cloaths. The Garments which God made our first Parents, were to hide their shame, but ours are so fantastically shap'd, that instead of covering they discover it. In a word, There is nothing We have endevoured so much as the advancement of the Kingdome of Satan.
so likewise in our Apparel and Clothes. The Garments which God made our First Parents, were to hide their shame, but ours Are so fantastically shaped, that instead of covering they discover it. In a word, There is nothing We have endeavoured so much as the advancement of the Kingdom of Satan.
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Our Eyes have wholly been employed upon lustful Objects, and lewd Women: Infelicissimae publicarum libidinum victimae, those unhappy Sacrifices of common Lust, as Tertullian speaks, more grateful to us than virtuous Company: The debauchery of Ʋnclean Songs and vilanous discourse, have been more acceptable to our Ears than a good Sermon, or wholsome admonitions. Our Smell hath been caress'd with effeminate perfumes; Our Tast with luxurious Viands and Sauces, made to heighten an Appetite beyond the Necessity of Nature. And lastly, Our Touch hath been tainted with Lasciviousness. With so little care have we guarded these Cinque-ports of our Soul, yea rather left them as so many open avenues free for Sin to enter: That it is no wonder if death tread upon the Heels of Sin, and snatches us away in the flagrant fact.
Our Eyes have wholly been employed upon lustful Objects, and lewd Women: Infelicissimae publicarum libidinum Victimae, those unhappy Sacrifices of Common Lust, as Tertullian speaks, more grateful to us than virtuous Company: The debauchery of Ʋnclean Songs and villaInous discourse, have been more acceptable to our Ears than a good Sermon, or wholesome admonitions. Our Smell hath been caressed with effeminate perfumes; Our Taste with luxurious Viands and Sauces, made to heighten an Appetite beyond the Necessity of Nature. And lastly, Our Touch hath been tainted with Lasciviousness. With so little care have we guarded these Cinque ports of our Soul, yea rather left them as so many open avenues free for since to enter: That it is no wonder if death tread upon the Heels of since, and snatches us away in the flagrant fact.
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Answ. To this I answer with the Learned Bishop of Marseilles Salvianus in his 8 Book de Providentia, where he saith, A Deo quippe punimus sed ipsi facimus.
Answer To this I answer with the Learned Bishop of Marseilles Salvianus in his 8 Book de Providentia, where he Says, A God quip punimus sed ipsi facimus.
If we have any thing that is good in us it is from God; but in a true sense we make him just even by our Injustice; for if we were not unjust in Sinning, he could not be just in punishing; neither would he desire any way to exalt his glory by the ruine of his Creature. Mercy is his delight, and goodness is his Nature. He therefore never sendeth Evil upon us, before we have it in us; he never fills a Cup of Red wine before the measure of our Crimson sin is full. Let us therefore lay the blame upon our selves, and with mournful Jerusalem say, The Lord is righteous, but we have rebelled against him:
If we have any thing that is good in us it is from God; but in a true sense we make him just even by our Injustice; for if we were not unjust in Sinning, he could not be just in punishing; neither would he desire any Way to exalt his glory by the ruin of his Creature. Mercy is his delight, and Goodness is his Nature. He Therefore never sends Evil upon us, before we have it in us; he never fills a Cup of Read wine before the measure of our Crimson since is full. Let us Therefore lay the blame upon our selves, and with mournful Jerusalem say, The Lord is righteous, but we have rebelled against him:
It seems God will have humility be the first Ingredient in this Plague-Antidote. Lofty Spirits are like wheels, in St. Basil 's phrase, NONLATINALPHABET They move not to any Spiritual height,
It seems God will have humility be the First Ingredient in this Plague-Antidote. Lofty Spirits Are like wheels, in Saint Basil is phrase, They move not to any Spiritual height,
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The old Marquiss of Worcester being asked in Queen Elizabeths Time, how he continued Favourite to three Princes of such different humours? Answered, He was made of a Willow not of an Oke,
The old Marquis of Worcester being asked in Queen Elizabeths Time, how he continued Favourite to three Princes of such different humours? Answered, He was made of a Willow not of an Oak,
Had they fully known what the meaning of that passage is, God resisteth the proud and giveth grace unto the humble, they would easily have understood, that the only way to avoid the fury of the Lyon of the Tribe of Judah, is to lay prostrate before him; not to contend,
Had they Fully known what the meaning of that passage is, God Resisteth the proud and gives grace unto the humble, they would Easily have understood, that the only Way to avoid the fury of the lion of the Tribe of Judah, is to lay prostrate before him; not to contend,
What? did they fortifie their City? did they frame of their old men a Councel of War, and of their youth raise a puissant Army? did they send for the help of their Allies,
What? did they fortify their city? did they frame of their old men a Council of War, and of their youth raise a puissant Army? did they send for the help of their Allies,
and provide for a long Siege? No, they understood a better method of disarming divine wrath, they clothed themselvs with Sackcloth and sat in Ashes; they humbled themselves before the Lord, and by this holy policy brought the Lord to repent of the Evil he intended against them.
and provide for a long Siege? No, they understood a better method of disarming divine wrath, they clothed themselves with sackcloth and sat in Ashes; they humbled themselves before the Lord, and by this holy policy brought the Lord to Repent of the Evil he intended against them.
and having truly considered the greatness of that Majesty we have offended, cry out in confusion of face, that we are but dust, and cannot endure everlasting burnings.
and having truly considered the greatness of that Majesty we have offended, cry out in confusion of face, that we Are but dust, and cannot endure everlasting burnings.
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And that we may the better do thus, let us first consider the Justness of the Act. If we have offended a temporal Prince, we spare no labour, leave no stone unturned to find out this Courtier, that Favourite,
And that we may the better do thus, let us First Consider the Justness of the Act. If we have offended a temporal Prince, we spare no labour, leave no stone unturned to find out this Courtier, that Favourite,
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And shall we be less sedulous in appeasing the King of Kings and Lord of Lords, by a due acknowledging our own vileness and the enormity of our Actions that have provoked his just displeasure? Had he demanded the fruit of our body, our Estates,
And shall we be less sedulous in appeasing the King of Kings and Lord of lords, by a due acknowledging our own vileness and the enormity of our Actions that have provoked his just displeasure? Had he demanded the fruit of our body, our Estates,
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First, It prevents Substraction of Grace, and falling into grievous Sins. Without this gracious frame of Spirit even the greatest Saints have fallen into horrid sins:
First, It prevents Substraction of Grace, and falling into grievous Sins. Without this gracious frame of Spirit even the greatest Saints have fallen into horrid Sins:
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yet when his Lord and Master was seized by the Jews, upon the accusation of a silly Damosell, he was the first that not only denied his Master, but forsware him too:
yet when his Lord and Master was seized by the jews, upon the accusation of a silly Damosel, he was the First that not only denied his Master, but forswore him too:
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Had he been as low and humble in his own Conceit when the Maid said unto him, Thou also wast with Jesus of Galilee, as he was immediately after his denial, when he went out and wept bitterly, his Lord would not have suffered him so foully to fall; And therefore his fellow Apostle St. Paul tells us of a Thorn in his flesh, or a buffetting Sathan to keep him humble and in a due sense of his nothingness, lest (says he) I should be exalted above measure through the abundance of Revelations.
Had he been as low and humble in his own Conceit when the Maid said unto him, Thou also wast with jesus of Galilee, as he was immediately After his denial, when he went out and wept bitterly, his Lord would not have suffered him so foully to fallen; And Therefore his fellow Apostle Saint Paul tells us of a Thorn in his Flesh, or a Buffeting Sathan to keep him humble and in a due sense of his nothingness, lest (Says he) I should be exalted above measure through the abundance of Revelations.
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Here St. Augustine in his Book de Civitate Dei; Audio dicere superbis utile esse cadere in aliquod apertum manifestumque peccatum unde sibi displiceant qui jam sibi placendo ceciderunt, i. e.
Here Saint Augustine in his Book de Civitate Dei; Audio dicere superbis utile esse Cadere in aliquod apertum manifestumque peccatum unde sibi displiceant qui jam sibi placendo ceciderunt, i. e.
I dare boldly affirm, That it is requisite for the Proud to fall into some open and hainous Sin, that so at last they may fall out of Conceit with themselves, that fell by standing in their own Conceit.
I Dare boldly affirm, That it is requisite for the Proud to fallen into Some open and heinous since, that so At last they may fallen out of Conceit with themselves, that fell by standing in their own Conceit.
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Humility is a piece of that Celestial Philosophy the Gentiles never knew, it is much above their Ethicks; for though amongst them a NONLATINALPHABET, a Moderation to know and keep our measures, be commended for virtue, yet that this should be performed in humble dependance on God, by Grace derived from him in our Redeemer, was above their Learning:
Humility is a piece of that Celestial Philosophy the Gentiles never knew, it is much above their Ethics; for though among them a, a Moderation to know and keep our measures, be commended for virtue, yet that this should be performed in humble dependence on God, by Grace derived from him in our Redeemer, was above their Learning:
i. e. But not from the same cause, nor with the same Intention, for they make not God in Christ either their beginning or end. So that the acting Virtues in a supernatural power,
i. e. But not from the same cause, nor with the same Intention, for they make not God in christ either their beginning or end. So that the acting Virtues in a supernatural power,
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he will never put the new wine of his Grace into their old musty bottles; the reason is, they are so full with their own airy Conceptions, with the bubbles of their own blowing, that there is no room for solid and real Truths, with which the Holy Ghost ever fills humble Souls. On the contrary, the humble person that considers the vileness of his natural condition, and how poor and naked he is, places all his hopes of strength and knowledge only in God,
he will never put the new wine of his Grace into their old musty bottles; the reason is, they Are so full with their own airy Conceptions, with the bubbles of their own blowing, that there is no room for solid and real Truths, with which the Holy Ghost ever fills humble Souls. On the contrary, the humble person that considers the vileness of his natural condition, and how poor and naked he is, places all his hope's of strength and knowledge only in God,
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The great end of Christianity (to use the Words of Hierocles concerning the Pythagorean discipline ) is, NONLATINALPHABET · That we may be made all wing for the pursuit of Divine things;
The great end of Christianity (to use the Words of Hierocles Concerning the Pythagorean discipline) is, · That we may be made all wing for the pursuit of Divine things;
but Pride puts weights of Lead upon the Soul, that She cannot soar into the Region of Divine Truth; and so muffles her with self-conceit, that like hooded Hawkes if she could flye,
but Pride puts weights of Led upon the Soul, that She cannot soar into the Region of Divine Truth; and so muffles her with self-conceit, that like hooded Hawks if she could fly,
yet she would want an eye to pursue her game. Let us therefore, if we would be taught by this great Schoolmaster, approach him with all humility, and he will not only teach us those things which are of Eternal Import, but cure the Wounds which Sin hath made in our Souls, in our Bodies, in the Church, in the State. And so I come to the second Ingredient, which is Prayer. If my People pray, and seek my face, &c.
yet she would want an eye to pursue her game. Let us Therefore, if we would be taught by this great Schoolmaster, approach him with all humility, and he will not only teach us those things which Are of Eternal Import, but cure the Wounds which since hath made in our Souls, in our Bodies, in the Church, in the State. And so I come to the second Ingredient, which is Prayer. If my People pray, and seek my face, etc.
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So that when we pray, we Elevate our spirit to God, and familiarly (yet with all reverence) communicate our Condition unto him with a greater confidence than any Child can do to his Mother:
So that when we pray, we Elevate our Spirit to God, and familiarly (yet with all Reverence) communicate our Condition unto him with a greater confidence than any Child can do to his Mother:
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and the Evils we would eschew, as one friend doth to another in whom he most confides. And this is that which the Divine Writ terms a pouring forth the heart like water before the Lord;
and the Evils we would eschew, as one friend does to Another in whom he most confides. And this is that which the Divine Writ terms a pouring forth the heart like water before the Lord;
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but like Water, to signifie, That all our thoughts, our whole heart, must go out of it self and ascend to God. And truly (if ever) now we have need to make this self-examination; for,
but like Water, to signify, That all our thoughts, our Whole heart, must go out of it self and ascend to God. And truly (if ever) now we have need to make this self-examination; for,
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when our Souls have (as it were) quitted their Mansion, and travelled to the throne of Grace to beg Mercy, and a ceasing of Judgments, we may be confident, Plagues will be crippled, and not suffered to infect our clayie tenements in our spiritual absence: For the truth of this we have our Lord and Saviours own Word, If ye abide in me,
when our Souls have (as it were) quit their Mansion, and traveled to the throne of Grace to beg Mercy, and a ceasing of Judgments, we may be confident, Plagues will be crippled, and not suffered to infect our Clayie tenements in our spiritual absence: For the truth of this we have our Lord and Saviors own Word, If you abide in me,
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We see it likewise in the case of the Israelites, Moses was gone up to the Mount to receive the Law, and his stay being longer than the peoples expectation, they gather themselves together,
We see it likewise in the case of the Israelites, Moses was gone up to the Mount to receive the Law, and his stay being longer than the peoples expectation, they gather themselves together,
and will needs have Aaron make them new Gods; He, out of their golden Earings, to gratifie their importunity, made them a Calf. This accursed peice of Idolatry, God (resolving to punish) says unto Moses, Now therefore let me alone, that my wrath may wax hot against them, &c. whilest thou prayest thou bindest me;
and will needs have Aaron make them new God's; He, out of their golden Earings, to gratify their importunity, made them a Calf. This accursed piece of Idolatry, God (resolving to Punish) Says unto Moses, Now Therefore let me alone, that my wrath may wax hight against them, etc. whilst thou Prayest thou bindest me;
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do not thus manacle me, let my hands be at liberty, that I may cut off this stiff necked generation. Suitably to this, Salvianus commenting upon Psal. 33.18. Oculi Domini super justos, & Aures ejus in preces eorum;
do not thus manacle me, let my hands be At liberty, that I may Cut off this stiff necked generation. Suitably to this, Salvianus commenting upon Psalm 33.18. Oculi Domini super justos, & Aures His in preces Their;
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says, when the Scripture affirms the Ears of the Lord to be always on the prayers of the just; not only his readiness to hear, but a kind of Obedience in God is pointed at,
Says, when the Scripture affirms the Ears of the Lord to be always on the Prayers of the just; not only his readiness to hear, but a kind of obedience in God is pointed At,
as if God were so ready to hear the prayers of his faithful ones, that he seems willing, not only to hear, but to Obey; not only to grant what they desire, but ready to perform what they command. Thus,
as if God were so ready to hear the Prayers of his faithful ones, that he seems willing, not only to hear, but to Obey; not only to grant what they desire, but ready to perform what they command. Thus,
though the Sun comes forth like a Giant and rejoyces to run his race, yet He, and his fellow Luminary the Moon, the bright Mistress of the night, by the force of Prayer, are arrested and made to stand still till Joshuah and the Israelites had avenged themselves upon their Enemies, Josh. 10.12.
though the Sun comes forth like a Giant and rejoices to run his raze, yet He, and his fellow Luminary the Moon, the bright Mistress of the night, by the force of Prayer, Are arrested and made to stand still till Joshua and the Israelites had avenged themselves upon their Enemies, Josh. 10.12.
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But God, to let us see how much he was pleased with the King 's earnest Address, stops the very course of Nature, and by no less than a miracle declares, That he had heard and accepted the voice of those Royal Tears; for behold, I will bring again the Shadow of the degrees which is gone down in the Sun-Dial of Ahaz ten degrees backward. Isa. 38.8.
But God, to let us see how much he was pleased with the King is earnest Address, stops the very course of Nature, and by no less than a miracle declares, That he had herd and accepted the voice of those Royal Tears; for behold, I will bring again the Shadow of the Degrees which is gone down in the Sun-Dial of Ahaz ten Degrees backward. Isaiah 38.8.
And as Prayer hath a power to invert the Course of Nature, so likewise can it make Nature act contrary to its own self. For fire which naturally towers upward, at the Prayer of Elijah descended downward, and consumed a Captain and fifty men, 2 Kings 1.12.
And as Prayer hath a power to invert the Course of Nature, so likewise can it make Nature act contrary to its own self. For fire which naturally towers upward, At the Prayer of Elijah descended downward, and consumed a Captain and fifty men, 2 Kings 1.12.
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Neither is Prayer the weapon with which we only wound our Enemies, but it is (to speak with St. Ambrose) telum quo vulneramus Cor Dei, a weapon with which God himself is wounded, as the Spouse in the Canticles speaks, Charitate vulneror; no other Artillery but this can batter the Cittadel of the great King. This is a Truth so evident, that the dim light of Nature taught the very Heathens it,
Neither is Prayer the weapon with which we only wound our Enemies, but it is (to speak with Saint Ambrose) telum quo vulneramus Cor Dei, a weapon with which God himself is wounded, as the Spouse in the Canticles speaks, Charitate vulneror; not other artillery but this can batter the Citadel of the great King. This is a Truth so evident, that the dim Light of Nature taught the very heathens it,
and therefore (as Clemens Alexandrinus tells us) they called their God NONLATINALPHABET, from NONLATINALPHABET, as if one should say, a God who delighteth in the humble Prayers of hearty Petitioners.
and Therefore (as Clemens Alexandrian tells us) they called their God, from, as if one should say, a God who delights in the humble Prayers of hearty Petitioners.
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Let us therefore offer this incense offering, this Spirituale thymiama. Carthusian (to its honour) observes, That the Style of Incense is attributed to no other Theological virtue, so truly as to Prayer. Nulla justitia thymiamati comparatur nisi sola Oratio;
Let us Therefore offer this incense offering, this Spiritual thymiama. Carthusian (to its honour) observes, That the Style of Incense is attributed to no other Theological virtue, so truly as to Prayer. Nulla justitia thymiamati comparatur nisi sola Oratio;
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for as Incense fired in the Censor mounts in perfumed Curls, and casts a grateful odour about the Altar; so our Prayers proceeding from hearts fired with holy Zeal, ascend to the throne of God, and make a sweet smell in his nosthrils: But to speak more particularly,
for as Incense fired in the Censor mounts in perfumed Curls, and Cast a grateful odour about the Altar; so our Prayers proceeding from hearts fired with holy Zeal, ascend to the throne of God, and make a sweet smell in his nostrils: But to speak more particularly,
He alludes to the custome of those Roman Senators that stood for the Consulship, who ever visited such as had any votes in their Election, and by fair entreaties endevoured to win them to their Side. The same we do by Prayer, we acknowledge the Supremacy that Christ hath over us,
He alludes to the custom of those Roman Senators that stood for the Consulship, who ever visited such as had any votes in their Election, and by fair entreaties endeavoured to win them to their Side. The same we do by Prayer, we acknowledge the Supremacy that christ hath over us,
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Now as among the Gentiles some were called Platonists, others Aristotelians, and from the Masters, they acknowledged their Instructors; so by practising this excellentest of virtues, we justly wear the name of him that taught it us.
Now as among the Gentiles Some were called Platonists, Others Aristotelians, and from the Masters, they acknowledged their Instructors; so by practising this excellentest of Virtues, we justly wear the name of him that taught it us.
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Secondly, Let us pray, That we may not only show our selves Christians, but good and pious Christians. How many are there in the World that pass from month to month, yea, from year to year that scarce ever pray! as if there were neither a God to reward, nor a Devil to be his Executioner; and yet,
Secondly, Let us pray, That we may not only show our selves Christians, but good and pious Christians. How many Are there in the World that pass from Monn to Monn, yea, from year to year that scarce ever pray! as if there were neither a God to reward, nor a devil to be his Executioner; and yet,
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But we must not be content with the bare name of Christianity, and think it is enough that our Parents brought us to the Font, and that there we received our Christian Livery: We must come up to the life of christianity, which is Prayer; it is that in the Soul which Springs are in Clocks and Watches, if they be broke, the motion of all the Wheels ceases; and if we devote not our selves to prayer, all our Theological virtues are idle, and as it were pinnion'd in us;
But we must not be content with the bore name of Christianity, and think it is enough that our Parents brought us to the Font, and that there we received our Christian Livery: We must come up to the life of christianity, which is Prayer; it is that in the Soul which Springs Are in Clocks and Watches, if they be broke, the motion of all the Wheels ceases; and if we devote not our selves to prayer, all our Theological Virtues Are idle, and as it were pinioned in us;
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and therefore St. Chrysostome says excellently, as, when a Queen enters a city, not only a great Retinue, but an amass of Wealth comes along with her; so likewise,
and Therefore Saint Chrysostom Says excellently, as, when a Queen enters a City, not only a great Retinue, but an amass of Wealth comes along with her; so likewise,
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when the Soul is enflamed with a love of prayer, all other virtues croud and throng in upon her: Of Men it makes us the Temples of Christ. Now as gold and precious stones, and the richest Marbles constitute the Palaces of Princes; so Prayer builds up these Temples of the Son of God, that he may dwell in our hearts as in a Sanctum Sanctorum, the noblest Seat of his Residence. That we may therefore pray aright and like good christians, that God may cease the plague and heal our wounds, I shall show you what qualifications are necessary.
when the Soul is inflamed with a love of prayer, all other Virtues crowd and throng in upon her: Of Men it makes us the Temples of christ. Now as gold and precious stones, and the Richest Marbles constitute the Palaces of Princes; so Prayer builds up these Temples of the Son of God, that he may dwell in our hearts as in a Sanctum Sanctorum, the Noblest Seat of his Residence. That we may Therefore pray aright and like good Christians, that God may cease the plague and heal our wounds, I shall show you what qualifications Are necessary.
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First then, Our Prayer must be an earnest fervent Prayer, it is St. James his character, The effectual fervent prayer of a righteous man availeth much;
First then, Our Prayer must be an earnest fervent Prayer, it is Saint James his character, The effectual fervent prayer of a righteous man availeth much;
indeed, it peirceth heaven, and is Clavis Coeli as St. Bernard speaks, the Key that unlocks the Treasuries of heaven, that it may showre down its blessings upon us. We may learn the Nature of this effectual Prayer from the Royal Prophet, when he says, Dirigatur Oratio mea sicut incensum in conspectu tuo:
indeed, it pierceth heaven, and is Clavis Coeli as Saint Bernard speaks, the Key that unlocks the Treasuries of heaven, that it may shower down its blessings upon us. We may Learn the Nature of this effectual Prayer from the Royal Prophet, when he Says, Dirigatur Oratio mea sicut incensum in conspectu tuo:
First, In the Incense was Frankincense, Onyx, Galbanum, Oyle of Cinnamond, or Myrrh and Mastich; so our Prayer, if it be effectually fervent, must be mingled with Faith, Humility, Charity, Confidence in God, and Patience; these, as lesser Stars, must wait upon this Queen and Mother of virtues, this Breviary of the Gospel.
First, In the Incense was Frankincense, Onyx, Galbanum, Oil of Cinnamond, or Myrrh and Mastich; so our Prayer, if it be effectually fervent, must be mingled with Faith, Humility, Charity, Confidence in God, and Patience; these, as lesser Stars, must wait upon this Queen and Mother of Virtues, this Breviary of the Gospel.
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Secondly, This Incense was appropriated to the Temples, and lodged in the Holy of Holies; so likewise the Soul of Man is the Temple and House of God, as St. Paul speaks, Know ye not that ye are the Temple of the Holy Ghost? we therefore must burn this Incense of Prayer in the inward'st and purest part of this Temple.
Secondly, This Incense was appropriated to the Temples, and lodged in the Holy of Holies; so likewise the Soul of Man is the Temple and House of God, as Saint Paul speaks, Know you not that you Are the Temple of the Holy Ghost? we Therefore must burn this Incense of Prayer in the inwardest and Purest part of this Temple.
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Thirdly, This Incense was to be offered by none but the High Priest; so likewise all our prayers must be offered up by our High Priest Christ Jesus, if we hope they shall prevail;
Thirdly, This Incense was to be offered by none but the High Priest; so likewise all our Prayers must be offered up by our High Priest christ jesus, if we hope they shall prevail;
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Fourthly, This Incense was to be fir'd, before its grateful perfume could be sented: If the High Priest flung never so many handfuls of it on dead coals there came forth no odour; so our Prayers are altogether frigid and no way pleasing until kindled by the flames of the Spirit: where heat and fervour is wanting in him that prays, the very Soul of prayer is absent.
Fourthly, This Incense was to be fired, before its grateful perfume could be scented: If the High Priest flung never so many handfuls of it on dead coals there Come forth no odour; so our Prayers Are altogether frigid and no Way pleasing until kindled by the flames of the Spirit: where heat and fervour is wanting in him that prays, the very Soul of prayer is absent.
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he that will pray fervently and effectually, must have a good end, a sincere intention, and a constant attention; he must not pray like Pharisees to be seen of men, that he may purchase the Repute of Religious and holy; he must make God and his interest his ultimate end;
he that will pray fervently and effectually, must have a good end, a sincere intention, and a constant attention; he must not pray like Pharisees to be seen of men, that he may purchase the Repute of Religious and holy; he must make God and his Interest his ultimate end;
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By which he would teach us rather to acquit our selves to God than Man, God only being able to reward our Integrity with better blessings than vulgar applause can afford.
By which he would teach us rather to acquit our selves to God than Man, God only being able to reward our Integrity with better blessings than Vulgar applause can afford.
Secondly, But in the second place, as our Prayer must be earnest and fervent, so it must be without ceasing: If we would have a Truce with God's judgments, it is an argument of an evil heart to proportion our Prayers to the increase or decrease of Judgments; for though the rule in Philosophy be, That Oratio is quantitas discreta, yet in Divinity it is most certain, That Oratio ought to be quantitas continua, according to the Apostle 's Maxime, Pray continually; and indeed now, if ever, we had need to be constant in Prayer,
Secondly, But in the second place, as our Prayer must be earnest and fervent, so it must be without ceasing: If we would have a Truce with God's Judgments, it is an argument of an evil heart to proportion our Prayers to the increase or decrease of Judgments; for though the Rule in Philosophy be, That Oratio is Quantitas discreta, yet in Divinity it is most certain, That Oratio ought to be Quantitas Continua, according to the Apostle is Maxim, Pray continually; and indeed now, if ever, we had need to be constant in Prayer,
when the rich and abler sort are fled, citè, longè, tardè, and the poorer through necessity are oblieged to tarry, notwithstanding infinite dangers surround them, their Servants, and their poor children!
when the rich and abler sort Are fled, citè, long, tardè, and the Poorer through necessity Are obliged to tarry, notwithstanding infinite dangers surround them, their Servants, and their poor children!
Is it not a time of trouble, when Tradesmen become poor, and poverty enforces beggary, and that unhappy profession cannot keep them from Starving! Is it not a time of trouble,
Is it not a time of trouble, when Tradesmen become poor, and poverty inforces beggary, and that unhappy profession cannot keep them from Starving! Is it not a time of trouble,
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let us take up holy David 's Resolution, and give neither sleep to our eyes nor slumber to our Eyelids, till the Lintells of our dore-posts are annointed with the blood of sprinkling, that the destroying Angel may pass over our habitations. Ask (and give not over) till you find, seek (and leave not) till you find, knock (and cease not) till a dore of Salvation be opened unto you.
let us take up holy David is Resolution, and give neither sleep to our eyes nor slumber to our Eyelids, till the Lintels of our door-posts Are anointed with the blood of sprinkling, that the destroying Angel may pass over our habitations. Ask (and give not over) till you find, seek (and leave not) till you find, knock (and cease not) till a door of Salvation be opened unto you.
3. But thirdly, We must lift up pure hearts and holy hands unto God in Prayer. It is the work of the Seraphims to be continually crying, Holy, Holy, Holy Lord God of Sabbaoth, to express the ardent affection in them,
3. But Thirdly, We must lift up pure hearts and holy hands unto God in Prayer. It is the work of the Seraphims to be continually crying, Holy, Holy, Holy Lord God of Sabbaoth, to express the Ardent affection in them,
and the ready adoration of the Holyness so repeated by them, it being that noble attribute that indeed is only proper to God. Now if we would take a part in this Seraphick Consort, we must endevour to have holiness and purity in our hearts and hands, and then our addresses will be musical in God 's Ears. To this purpose the Schoolman Victorinus observes, That a reasonable Soul is the chief and principal glass wherein to see God: This the Israel of God must continually hold, wipe, look on;
and the ready adoration of the Holiness so repeated by them, it being that noble attribute that indeed is only proper to God. Now if we would take a part in this Seraphic Consort, we must endeavour to have holiness and purity in our hearts and hands, and then our Addresses will be musical in God is Ears. To this purpose the Schoolman Victorinus observes, That a reasonable Soul is the chief and principal glass wherein to see God: This the Israel of God must continually hold, wipe, look on;
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hold, lest falling down it sink to the Earth in love; wipe, lest it be sullied with the dust of vain thoughts; look on, that it divert not the eye and intention to vain studies. Can we hope that that Man's prayer should be acceptable to God, whose heart in stead of being lifted up to the throne of Grace, is sunk into the Earth by the love of Terrene pleasures? No, we must have hearts purified with the fire of Divine love, and hands wash'd in innocency before we can be acceptable.
hold, lest falling down it sink to the Earth in love; wipe, lest it be sullied with the dust of vain thoughts; look on, that it divert not the eye and intention to vain studies. Can we hope that that Man's prayer should be acceptable to God, whose heart in stead of being lifted up to the throne of Grace, is sunk into the Earth by the love of Terrene pleasures? No, we must have hearts purified with the fire of Divine love, and hands washed in innocency before we can be acceptable.
Under the Law the burnt offerings were to be flea'd, and cut in peices, and their Legs and Inwards were to be wash'd: Upon which Saint Cyril of Alexandria says, NONLATINALPHABET The fleaing off the Skin was a riddle of naked discovery, for nothing at all in us is hid or veiled from the Divine and pure eyes of God.
Under the Law the burned offerings were to be flayed, and Cut in Pieces, and their Legs and Inward were to be washed: Upon which Saint Cyril of Alexandria Says, The flaying off the Skin was a riddle of naked discovery, for nothing At all in us is hid or veiled from the Divine and pure eyes of God.
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We must not be content with the superficies and out-side of a good life, but we must flea our Sacrifices and look to the Integrity of our inwards; we must as it were cut our selves in peices by a strict examination of the particular actions of our whole life; whatever belongs to us, our desires, our thoughts, all must be purified, if we would have our Sacrifice Grateful.
We must not be content with the superficies and outside of a good life, but we must flay our Sacrifices and look to the Integrity of our inward; we must as it were Cut our selves in Pieces by a strict examination of the particular actions of our Whole life; whatever belongs to us, our Desires, our thoughts, all must be purified, if we would have our Sacrifice Grateful.
How many are there in the World that make long prayers, yet devour Widows houses? How many that have nothing in their mouths but Gospel light, and the advancement of the Kingdom of Christ, yet, do but flea them,
How many Are there in the World that make long Prayers, yet devour Widows houses? How many that have nothing in their mouths but Gospel Light, and the advancement of the Kingdom of christ, yet, do but flay them,
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and you shall find them full of Avarice, Pride, Faction, and the greatest uncharitableness. Godfrey of Bulloine being asked by the Ambassador of a Sarazen Prince how he had his hands, tam doctas ad praeliandum, so able to fight? returned this answer, Quia manus semper habui puras ab impuris contractibus peccati;
and you shall find them full of Avarice, Pride, Faction, and the greatest uncharitableness. Godfrey of Bulloine being asked by the Ambassador of a Sarazen Prince how he had his hands, tam doctas ad praeliandum, so able to fight? returned this answer, Quia manus semper habui puras ab Impure contractibus peccati;
Because I never defiled my hands with any notorious Sin. Our Prayers will never be prevalent with God until we first combat and foyle our own Sins. Plato defines Purity a Separation of the worse from the better. We must in a good sense be Separatists, and come out of Babylon, before we can be fit company for the Lamb; and when we have once done this, we may confidently hope a relaxation of our miseries, and that God will hear from heaven, forgive our Sins, and heal our Land.
Because I never defiled my hands with any notorious Sin. Our Prayers will never be prevalent with God until we First combat and foil our own Sins. Plato defines Purity a Separation of the Worse from the better. We must in a good sense be Separatists, and come out of Babylon, before we can be fit company for the Lamb; and when we have once done this, we may confidently hope a relaxation of our misery's, and that God will hear from heaven, forgive our Sins, and heal our Land.
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and will heal their Land. In the Pythian and Olympick Games, the Contenders for honour and renown had their way chalk'd out with two white Lists, out of which they were not to salley;
and will heal their Land. In the Pythian and Olympic Games, the Contenders for honour and renown had their Way chalked out with two white Lists, out of which they were not to sally;
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so it was with Adam in Paradice, his via morum was rayled in with Innocence, aswell as his via pedum adorned with Flowers and other delightful Objects;
so it was with Adam in Paradise, his via morum was railed in with Innocence, aswell as his via Pedum adorned with Flowers and other delightful Objects;
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but he having leap'd over the pale, by eating the forbidden fruit, took upon him the Trade of wandring into by-paths, and his children (like so many Gypsies ) have ever since exercised the same Profession.
but he having leaped over the pale, by eating the forbidden fruit, took upon him the Trade of wandering into bypaths, and his children (like so many Gypsies) have ever since exercised the same Profession.
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I have heard of some that they have been so much in love with the wandring humour, that though they have been heirs to good fortunes, yet they have consorted themselves with the begging Crew, only to have the Liberty of roving up and down: And thus it is with man generally as to his Spiritual condition;
I have herd of Some that they have been so much in love with the wandering humour, that though they have been Heirs to good fortune's, yet they have consorted themselves with the begging Crew, only to have the Liberty of roving up and down: And thus it is with man generally as to his Spiritual condition;
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though God hath elevated us to the dignity of Sons-ship, and Christ accepted the Title of our elder Brother, yet we have strayed away from his blessed Company, and that heavenly inheritance he purchased for us with his blood: We have taken more delight in the meanders of Sin and folly, that can afford us nothing of sollid worth, than in those durable and eternal riches of Grace and Holyness. Upon this score it is that the Text saith, If my people turn from their evil ways, (which implyes they were out of the way of God,
though God hath elevated us to the dignity of Sons-ship, and christ accepted the Title of our elder Brother, yet we have strayed away from his blessed Company, and that heavenly inheritance he purchased for us with his blood: We have taken more delight in the meanders of since and folly, that can afford us nothing of solid worth, than in those durable and Eternal riches of Grace and Holiness. Upon this score it is that the Text Says, If my people turn from their evil ways, (which Implies they were out of the Way of God,
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First, Compunction or Contrition: And now how happy should I be, if my discourse to you at this time could have the same operation on your hearts that St. Peter 's Sermon had upon his Auditors, as St. Luke describes it in the second of the Acts and the 37. vers. where it is said, Now when they heard this they were pricked in their hearts,
First, Compunction or Contrition: And now how happy should I be, if my discourse to you At this time could have the same operation on your hearts that Saint Peter is Sermon had upon his Auditors, as Saint Lycia describes it in the second of the Acts and the 37. vers. where it is said, Now when they herd this they were pricked in their hearts,
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and said unto Peter and the rest of the Apostles, Men and Brethren what shall we do? A true and holy Sorrow, like so many Needles, peirced them thorough;
and said unto Peter and the rest of the Apostles, Men and Brothers what shall we do? A true and holy Sorrow, like so many Needles, pierced them through;
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Now that we may a little consider the phrase, we must make a difference between spiritus compunctionis, and compunctio spiritus, NONLATINALPHABET & NONLATINALPHABET a Spirit of Compunction, which St. Paul complains of in the unbelieving believing Jews, and Compunction of Spirit or of the heart, mentioned in this place of the Acts, St. Paul says, God hath given them a Spirit of Slumber, eyes that they should not see,
Now that we may a little Consider the phrase, we must make a difference between spiritus compunctionis, and Compunction spiritus, & a Spirit of Compunction, which Saint Paul complains of in the unbelieving believing jews, and Compunction of Spirit or of the heart, mentioned in this place of the Acts, Saint Paul Says, God hath given them a Spirit of Slumber, eyes that they should not see,
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yet they will not be sensible; but this compunction or pricking of the heart, which St. Peter 's Auditors endured, was a godly Sorrow for their Sins, and sight of their miserable Condition.
yet they will not be sensible; but this compunction or pricking of the heart, which Saint Peter is Auditors endured, was a godly Sorrow for their Sins, and sighed of their miserable Condition.
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Or because thereby the Devil is wounded with Indignation and Envy, as knowing the ruine of his Interest and Kingdome must needs be caused, when Sinners return to God, the Centre of their happiness, from which they recoyled.
Or Because thereby the devil is wounded with Indignation and Envy, as knowing the ruin of his Interest and Kingdom must needs be caused, when Sinners return to God, the Centre of their happiness, from which they recoiled.
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But if any one ask me the reason why they were thus pricked, thus wounded at the heart, the 23. & 24. Verses of the second of the Acts will tell us, him, being delivered by the determinate counsel and foreknowledg of God, Ye have taken,
But if any one ask me the reason why they were thus pricked, thus wounded At the heart, the 23. & 24. Verses of the second of the Acts will tell us, him, being Delivered by the determinate counsel and foreknowledge of God, You have taken,
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but We, by the committal of fresh sins and Impieties, crucifie him every day, and grieve his holy Spirit. It is therefore infinitly necessary we should have this due sense, this holy wounding of heart, if we expect God should repent of the evil done unto us and heal our Land.
but We, by the committal of fresh Sins and Impieties, crucify him every day, and grieve his holy Spirit. It is Therefore infinitely necessary we should have this due sense, this holy wounding of heart, if we expect God should Repent of the evil done unto us and heal our Land.
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Wouldst thou have God pardon? Do thou crye guilty. We must not imitate our Grandfather Adam, that cryed, The Woman thou gavest me presented me the fruit, and I did eat.
Wouldst thou have God pardon? Do thou cry guilty. We must not imitate our Grandfather Adam, that cried, The Woman thou Gavest me presented me the fruit, and I did eat.
We must take the sins we have committed upon our selves; it being altogether unjust we should file that Evil on anothers score of which we have been the Authors. How many are there in these days that when they are accused of any Ʋncleanness, lay the fault upon Nature, as St. Austin complains, many in his time did, and consequently accuse God himself.
We must take the Sins we have committed upon our selves; it being altogether unjust we should file that Evil on another's score of which we have been the Authors. How many Are there in these days that when they Are accused of any Ʋncleanness, lay the fault upon Nature, as Saint Austin complains, many in his time did, and consequently accuse God himself.
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He may tempt us, but he cannot force us to sin. The Devil might have offered Eve a thousand of those beautiful Apples without prevailing, had she not been as willing to tast that forbidden fruit as he ready to perswade her it was good.
He may tempt us, but he cannot force us to since. The devil might have offered Eve a thousand of those beautiful Apples without prevailing, had she not been as willing to taste that forbidden fruit as he ready to persuade her it was good.
and what blasphemy would it be in us when we have committed sins (that even some natural men would abhor) to father them upon God, the source of all purity and goodness.
and what blasphemy would it be in us when we have committed Sins (that even Some natural men would abhor) to father them upon God, the source of all purity and Goodness.
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Fourthly, Our Confession must be Integra & perfecta. There are many that will be ready to acknowledge those Sins which they see the best of Men are obnoxious to;
Fourthly, Our Confessi must be Whole & perfecta. There Are many that will be ready to acknowledge those Sins which they see the best of Men Are obnoxious to;
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a lame half-confession is no more acceptable to God, than if we should offer him half our heart, when he requires the whole; Thou shalt love the Lord thy God with all thy heart;
a lame half-confession is no more acceptable to God, than if we should offer him half our heart, when he requires the Whole; Thou shalt love the Lord thy God with all thy heart;
1. A Turning and total Conversion of a Sinner from Sin to God, and in this Signification is comprehended the whole work of Grace, Psal. 51.14. And Sinners shall be converted unto thee;
1. A Turning and total Conversion of a Sinner from since to God, and in this Signification is comprehended the Whole work of Grace, Psalm 51.14. And Sinners shall be converted unto thee;
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2. There is a turning from some particular Sin or Sins, whereby we have offended God or Man; Luke 22.32. When thou art converted; and Jer. 31.18. Convert thou me and I shall be converted:
2. There is a turning from Some particular since or Sins, whereby we have offended God or Man; Lycia 22.32. When thou art converted; and Jer. 31.18. Convert thou me and I shall be converted:
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This is an active Conversion performed by men, who being already renewed by Grace, do work together with this Grace. Now this conversion is a turning of the heart unto God, whereby we contract a perfect aversion to those things which we formerly delighted in,
This is an active Conversion performed by men, who being already renewed by Grace, do work together with this Grace. Now this conversion is a turning of the heart unto God, whereby we contract a perfect aversion to those things which we formerly delighted in,
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and have such an alteration in our will and affections, that we desire nothing, and affect nothing but what we find agreeable to his blessed will. It is not a turning of the Brain, an alteration of this or that opinion;
and have such an alteration in our will and affections, that we desire nothing, and affect nothing but what we find agreeable to his blessed will. It is not a turning of the Brain, an alteration of this or that opinion;
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that is Vertigo Capitis, not Conversio Cordis: but it is a meer alteration and turning of 〈 … 〉 of our hearts. So that the perfection of this conversion consists in the turning of the whole heart. This true turning is a thing no way pleasing to the Devil. If he could, he would not have us turn at all, he sowes pillows under our Elbows,
that is Vertigo Capitis, not Conversion Cordis: but it is a mere alteration and turning of 〈 … 〉 of our hearts. So that the perfection of this conversion consists in the turning of the Whole heart. This true turning is a thing no Way pleasing to the devil. If he could, he would not have us turn At all, he sows pillows under our Elbows,
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and perswades us we are in a blessed condition: but if we will needs turn, he will persuade us to Turn any whether, rather than unto God. If he cannot effect this,
and persuades us we Are in a blessed condition: but if we will needs turn, he will persuade us to Turn any whither, rather than unto God. If he cannot Effect this,
Now if that will not do, but we will Turn with our heart in Corde, yet he labours all he can it may not be in toto: he would have us have some private ends, some Lusts to gratifie; he would have our affections broken, and not entirely subservient to the Divine Will. But (Beloved) if we would remove these judgments that lye heavy upon us, we must not divide our hearts between God and the Devil, but must turn to God with our whole hearts for he is the great Physician that only can heal our diseased Souls.
Now if that will not do, but we will Turn with our heart in Cord, yet he labours all he can it may not be in toto: he would have us have Some private ends, Some Lustiest to gratify; he would have our affections broken, and not entirely subservient to the Divine Will. But (beloved) if we would remove these Judgments that lie heavy upon us, we must not divide our hearts between God and the devil, but must turn to God with our Whole hearts for he is the great physician that only can heal our diseased Souls.
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in these words, I will hear from heaven, and will forgive their Sin, and will heal their Land. St. Chrysostome tells us, that Christ the second person of the Trinity, (NONLATINALPHABET) by his death became Physician of the Dead; in his very humility and state of Exinanition he baffled Sin, and Death, and the Balsam of his Blood shed upon the Cross, closed up the Serpentine wound received in Paradice. If this be true of Christ (as without doubt it is) whilest he was in the form of a Servant, we ought not to question the performance of the promise made us in my Text by the whole Trinity.
in these words, I will hear from heaven, and will forgive their since, and will heal their Land. Saint Chrysostom tells us, that christ the second person of the Trinity, () by his death became physician of the Dead; in his very humility and state of Exinanition he baffled since, and Death, and the Balsam of his Blood shed upon the Cross, closed up the Serpentine wound received in Paradise. If this be true of christ (as without doubt it is) whilst he was in the from of a Servant, we ought not to question the performance of the promise made us in my Text by the Whole Trinity.
I will hear from heaven, &c. I, God the Father, I, God the Son, I, God the Holy Ghost; I one, yet three, at whose presence the Angels veil their faces, by whose only Fiat the Chaos was un-masked, and to whose bounty all the several species of creatures owe their Beeing: I will hear from heaven;
I will hear from heaven, etc. I, God the Father, I, God the Son, I, God the Holy Ghost; I one, yet three, At whose presence the Angels veil their faces, by whose only Fiat the Chaos was unmasked, and to whose bounty all the several species of creatures owe their Being: I will hear from heaven;
forgive, and heal your Land. Other Physicians, either out of hope of gain, or to buoy up their credits and repute in the World, promise those cures which they can never perform: But here is one whose Word is his Deed, that Archetypal verity, who having the Issues of Life and Death in his hand,
forgive, and heal your Land. Other Physicians, either out of hope of gain, or to buoy up their credits and repute in the World, promise those cures which they can never perform: But Here is one whose Word is his Deed, that Archetypal verity, who having the Issues of Life and Death in his hand,
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but were little moved with the Excellency of his Embassie; but when he came to those sensitive and ocular demonstrations of his power, the healing of the Sick, and feeding the Multitude by miracle, many then were induced to believe in him:
but were little moved with the Excellency of his Embassy; but when he Come to those sensitive and ocular demonstrations of his power, the healing of the Sick, and feeding the Multitude by miracle, many then were induced to believe in him:
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At his word the Blind found eyes, the lame flung away their Crutches, the Paralytick and such as were troubled with an effusion of Blood, found that virtue proceeding from him which effected their cure. If the touch of his garment were so balsamical, that of his voice had a greater power; for Lazarus though rotting four days in his grave, at Christ 's first call quitted his cold Mansion, and conquered Death surrendred his Prisoner, at the Command of this great Prince. The Platonist say, Lumen est Ʋmbra Dei, Light is but the shadow of God;
At his word the Blind found eyes, the lame flung away their Crutches, the Paralytic and such as were troubled with an effusion of Blood, found that virtue proceeding from him which effected their cure. If the touch of his garment were so balsamical, that of his voice had a greater power; for Lazarus though rotting four days in his grave, At christ is First call quit his cold Mansion, and conquered Death surrendered his Prisoner, At the Command of this great Prince. The Platonist say, Lumen est Ʋmbra Dei, Light is but the shadow of God;
and I may very well affirm, that the Learned'st Physicians are but shadows of this Sun of righteousness, when he appears with healing in his wings. Have we the plague spots upon us? If God will be our Physician their very redness shall serve for a blush to confess their impotency when he bids them vanish.
and I may very well affirm, that the Learnedest Physicians Are but shadows of this Sun of righteousness, when he appears with healing in his wings. Have we the plague spots upon us? If God will be our physician their very redness shall serve for a blush to confess their impotency when he bids them vanish.
Does a Feaver burn us, or a Dropsie drown us? One word of his mouth will prove a Julip to cool our veins, and a Sluce to let out that Lake of humours which would engulph us.
Does a Fever burn us, or a Dropsy drown us? One word of his Mouth will prove a Julip to cool our Veins, and a Sluice to let out that Lake of humours which would engulph us.
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Let us therefore look upon this Visitation with a Spiritual eye; Let us, that God yet spares, learn to be better, lest those Princes of Peru in America (meer Heathens ) at the day of Judgment, rise up against us, who accounted Sickness, Nuncios coeli quibus se ad Deos acciri dicebant, God's Messengers by which he would draw them to himself, (as Nierembergius reports) He brings us into the School of Affliction, that we might learn Wisdome. And as he will heal us,
Let us Therefore look upon this Visitation with a Spiritual eye; Let us, that God yet spares, Learn to be better, lest those Princes of Peru in America (mere heathens) At the day of Judgement, rise up against us, who accounted Sickness, Nuncios coeli quibus se ad Gods acciri Said, God's Messengers by which he would draw them to himself, (as nierembergius reports) He brings us into the School of Affliction, that we might Learn Wisdom. And as he will heal us,
2. God will cure us Spiritully. The wounds of the Soul are infinitely more considerable than those of the Body, and therefore David, who (as St. Chrysostom speaks, was NONLATINALPHABET, One that lived as strictly in his Kingly Pallace, as in a Cloyster ) cries out, Heal my Soul for I have sinned against thee.
2. God will cure us Spiritully. The wounds of the Soul Are infinitely more considerable than those of the Body, and Therefore David, who (as Saint Chrysostom speaks, was, One that lived as strictly in his Kingly Palace, as in a Cloister) cries out, Heal my Soul for I have sinned against thee.
And indeed, he had great reason to do so, for he that had victoriously encountred the Lyon, the Bear, Goliah and an host of Men, was now broken by a feminine temptation,
And indeed, he had great reason to do so, for he that had victoriously encountered the lion, the Bear, Goliath and an host of Men, was now broken by a Faemin temptation,
First, By healing our irregular affections, which can by no less powerful means be effected, than the communication of his Grace. For if Adam in Paradice, richly furnished with supernatural gifts, continued but a poor while in that purity and excellent condition; how much less can nature, wounded with Sin, without the assistance of supernatural endowments, recover her former purity? I shall not deny, but a vigorous reason may help a man to acquire those virtuous habits which may cause a promptitude in the affections to virtuous actions, yet those Acts of virtue will be so poor and imperfect, that they can never bring him to eternal felicity. Actions that spring from Grace, do as far excel those that are the Issue of Nature (though never so morallized) as fruits that are ripened in the woods and fields by the beams of the Sun, do those that are brought forth by artificial fires. Grace changes the affections powerfully,
First, By healing our irregular affections, which can by no less powerful means be effected, than the communication of his Grace. For if Adam in Paradise, richly furnished with supernatural Gifts, continued but a poor while in that purity and excellent condition; how much less can nature, wounded with since, without the assistance of supernatural endowments, recover her former purity? I shall not deny, but a vigorous reason may help a man to acquire those virtuous habits which may cause a promptitude in the affections to virtuous actions, yet those Acts of virtue will be so poor and imperfect, that they can never bring him to Eternal felicity. Actions that spring from Grace, do as Far excel those that Are the Issue of Nature (though never so moralised) as fruits that Are ripened in the woods and fields by the beams of the Sun, do those that Are brought forth by artificial fires. Grace changes the affections powerfully,
but those Insurrections and Tumults are rather suffered by God as a Tryal, than a destruction to his children. Inordinate affections shall be so healed in this life, that they shall lose their Empire, though not their Beeing; when they begin to rebel, Grace will be able to subdue and triumph over them.
but those Insurrections and Tumults Are rather suffered by God as a Trial, than a destruction to his children. Inordinate affections shall be so healed in this life, that they shall loose their Empire, though not their Being; when they begin to rebel, Grace will be able to subdue and triumph over them.
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Secondly, By healing our Ʋnderstanding. At first, when man enjoyed his Integrity, the Ʋnderstanding did naturally apprehend truth with the greatest facility;
Secondly, By healing our Ʋnderstanding. At First, when man enjoyed his Integrity, the Ʋnderstanding did naturally apprehend truth with the greatest facility;
and as when our eye looks upon some curious piece of Painting, Sculpture, or any other beautiful object, it is highly pleased; so the Ʋnderstanding, when it look'd upon Truth, received great Satisfaction, and the more sublime and excellent the Truths were, the nobler caresses she found in the contemplation of them. But novv alas!
and as when our eye looks upon Some curious piece of Painting, Sculpture, or any other beautiful Object, it is highly pleased; so the Ʋnderstanding, when it looked upon Truth, received great Satisfaction, and the more sublime and excellent the Truths were, the Nobler Caresses she found in the contemplation of them. But now alas!
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a dismal chaos hath invelop'd the Ʋnderstanding, yea that Science, that vvas so brisk and sparkling in our first Parents (and should have been the inheritance of all their posterity ) is utterly lost.
a dismal chaos hath inveloped the Ʋnderstanding, yea that Science, that was so brisk and sparkling in our First Parents (and should have been the inheritance of all their posterity) is utterly lost.
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Our ignorance is such, that vve are not able to judge of supernatural Truths, and therefore God vvill cure this defect in us by Divine Illumination. He vvill set up in our Souls the bright Tapers of his grace, vvhereby the fogs and mists of Infidelity shall be dispell'd, and such a certainty vvrought in us,
Our ignorance is such, that we Are not able to judge of supernatural Truths, and Therefore God will cure this defect in us by Divine Illumination. He will Set up in our Souls the bright Tapers of his grace, whereby the fogs and mists of Infidelity shall be dispelled, and such a certainty wrought in us,
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Thirdly, By healing our Wills. The Phylosopher 's Maxim is here true, Corruptio Optimi est pessima: The Will being the supreme faculty of the Soul, had once a natural power to love God, but being novv wounded by Sin, the wounds in it are of a deadlier nature than those of the other faculties.
Thirdly, By healing our Wills. The Philosopher is Maxim is Here true, corruption Optimi est pessima: The Will being the supreme faculty of the Soul, had once a natural power to love God, but being now wounded by since, the wounds in it Are of a deadlier nature than those of the other faculties.
Thus Sins of Malice are deeper wounds than those of Infirmity or Ignorance, and therefore one excellently said, That nothing fri'd so much in Hell as the perverse wills of Men.
Thus Sins of Malice Are Deeper wounds than those of Infirmity or Ignorance, and Therefore one excellently said, That nothing fried so much in Hell as the perverse wills of Men.
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God will heal this wounded part also by his supernatural Grace; for Grace hath fire for the Will, as well as light for the Ʋnderstanding. His Grace shall so enflame our Wills, that whereas we formerly affected nothing more than the Transitory and earthly fruitions of this life, Riches, Honours, and Pleasures; now we shall love nothing, desire nothing so much as God in Christ, and with St. Paul, account all things but dross and dung in comparison of them.
God will heal this wounded part also by his supernatural Grace; for Grace hath fire for the Will, as well as Light for the Ʋnderstanding. His Grace shall so inflame our Wills, that whereas we formerly affected nothing more than the Transitory and earthly fruitions of this life, Riches, Honours, and Pleasures; now we shall love nothing, desire nothing so much as God in christ, and with Saint Paul, account all things but dross and dung in comparison of them.
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Fourthly, By healing our consciences. I will hear and forgive, &c. In Scripture - Language healing of Sin and forgiving of Sin, are aequipollent terms. So Jer. 3.22. Return ye back-sliding children, and I will heal your back slidings.
Fourthly, By healing our Consciences. I will hear and forgive, etc. In Scripture - Language healing of since and forgiving of since, Are Aequipollent terms. So Jer. 3.22. Return you backsliding children, and I will heal your back slidings.
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Grace may heal the spots and stain of Sin, but it cannot heal the guilt. It is forgiveness of Sin, must take away the guilt of Sin, and then the Obligation to punishment ceases. Those fears, which (like so many furies ) continually tormented us, shall lose their sting, and be turned into gladness, when he says, I will forgive. It is the saying of wise K. Solomon, That the Spirit of a Man may bear his Infirmity,
Grace may heal the spots and stain of since, but it cannot heal the guilt. It is forgiveness of since, must take away the guilt of since, and then the Obligation to punishment ceases. Those fears, which (like so many furies) continually tormented us, shall loose their sting, and be turned into gladness, when he Says, I will forgive. It is the saying of wise K. Solomon, That the Spirit of a Man may bear his Infirmity,
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but a wounded spirit who can bear? which words, though in the garb of a Question, yet are to be fil'd in the number of those NONLATINALPHABET (to use the Philosopher's phrase) questions which have the energy of affirmative and negative propositions; so that the Sense is, No man can bear a wounded Spirit.
but a wounded Spirit who can bear? which words, though in the garb of a Question, yet Are to be filled in the number of those (to use the Philosopher's phrase) questions which have the energy of affirmative and negative propositions; so that the Sense is, No man can bear a wounded Spirit.
And indeed, if we consider the unspeakable tortures that they suffer, whose conscience is troubled and tempestuous, we must needs acknowledge it an insupportable burthen. What great comfort then have we in this promise, that God will forgive? that is, not only efface and blot out the stain, but pardon the guilt of Sin, which so often anticipates Doomsday, and begets a Hell on Earth.
And indeed, if we Consider the unspeakable tortures that they suffer, whose conscience is troubled and tempestuous, we must needs acknowledge it an insupportable burden. What great Comfort then have we in this promise, that God will forgive? that is, not only efface and blot out the stain, but pardon the guilt of since, which so often anticipates Doomsday, and begets a Hell on Earth.
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When Sin hath so highly distemper'd a Nation, that it is come to the very brink of destruction, then God many times comes with healing in his wings, he will make Good that of his Prophet, They that spoil thee, shall be a spoyl,
When since hath so highly distempered a nation, that it is come to the very brink of destruction, then God many times comes with healing in his wings, he will make Good that of his Prophet, They that spoil thee, shall be a spoil,
he that could make the Assyrians level their Swords at one anothers Breasts, can make us English-men (that have been too much in this Case Assyrians) sheath our Swords and run into mutual embraces. He said, By me Kings Reign, and it is as true, by me Kings fall. When he hath a mind to punish a Nation for Sin, he many times takes away excellent Princes, as he did Josiah and glorious CHARLES the First. And when he intends to heal a Nation, he makes those animosities that begot the first troubles, the ground of the ensuing Peace. For though the Devil 's Maxim be, Divide & impera, yet God can make use of it to serve his most holy intentions.
he that could make the Assyrians level their Swords At one another's Breasts, can make us Englishmen (that have been too much in this Case Assyrians) sheath our Swords and run into mutual embraces. He said, By me Kings Reign, and it is as true, by me Kings fallen. When he hath a mind to Punish a nation for since, he many times Takes away excellent Princes, as he did Josiah and glorious CHARLES the First. And when he intends to heal a nation, he makes those animosities that begotten the First Troubles, the ground of the ensuing Peace. For though the devil is Maxim be, Divide & Impera, yet God can make use of it to serve his most holy intentions.
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In the Building of Babel he made confusion of Languages the ruine of the work; and in the Restauration of King CHARLES the Second, he made those of different opinions and judgments in Religion, draw in the same Yoke,
In the Building of Babel he made confusion of Languages the ruin of the work; and in the Restauration of King CHARLES the Second, he made those of different opinions and Judgments in Religion, draw in the same Yoke,
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I do not speak this, as if we were now as well disciplin'd in the School of Christ as we should be: For the truth is, whatever secular happiness we enjoy,
I do not speak this, as if we were now as well disciplined in the School of christ as we should be: For the truth is, whatever secular happiness we enjoy,
yet if we do but reflect on the malicious designs that are menaged at present by those that profess Christ, and the peaceable temper which he commanded all good Christians to use,
yet if we do but reflect on the malicious designs that Are managed At present by those that profess christ, and the peaceable temper which he commanded all good Christians to use,
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we shall find the Kingdome is very sick, and stands in need of this Physician; who can with one word of his Mouth rebuke the madness of the people; who can teach Prince, Nobility, Clergy, and Commons, their true Interest, who can make the most inveterat hatreds end in a vigorous friendship; and who out of the leaves of that Tree of Life, that hath twelve manner of fruits, can make a Balsam for the healing of the Nations. Upon our Repentance he hath promised our Cure, and he both can and will be as good as his Word. To summe up all:
we shall find the Kingdom is very sick, and Stands in need of this physician; who can with one word of his Mouth rebuke the madness of the people; who can teach Prince, Nobilt, Clergy, and Commons, their true Interest, who can make the most inveterate hatreds end in a vigorous friendship; and who out of the leaves of that Tree of Life, that hath twelve manner of fruits, can make a Balsam for the healing of the nations. Upon our Repentance he hath promised our Cure, and he both can and will be as good as his Word. To sum up all:
Let every one of us here present clap his hand upon his heart, and not only cry, I have sinned: But by a serious amendment of Life, and humble walking before him, endevour as much as we can to be capable of his healing Influence; for he that hath promised is God, all knowledge that cannot erre, and God all truth that cannot Lye, and we ought to believe him,
Let every one of us Here present clap his hand upon his heart, and not only cry, I have sinned: But by a serious amendment of Life, and humble walking before him, endeavour as much as we can to be capable of his healing Influence; for he that hath promised is God, all knowledge that cannot err, and God all truth that cannot Lie, and we ought to believe him,
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