But before you may fully apprehend the division of the Text, it will be requisite that I shew you some divisions of an Oath, for there are divers sorts.
But before you may Fully apprehend the division of the Text, it will be requisite that I show you Some divisions of an Oath, for there Are diverse sorts.
Again there is an Oath wherein there is a manifest and express assumption of the Name of God, which needs no instance, we know it too well, by daily and fearful example;
Again there is an Oath wherein there is a manifest and express Assump of the Name of God, which needs no instance, we know it too well, by daily and fearful Exampl;
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And there is an Oath wherein God is called to record, tacitly and implicitly, under the Name of those Creatures wherein his Glory doth especially shine and appear:
And there is an Oath wherein God is called to record, tacitly and implicitly, under the Name of those Creatures wherein his Glory does especially shine and appear:
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And lastly, which is specially material, There is an Oath Assertory, and an Oath Obligatory. Assertory, when we affirm or deny any thing, past or present:
And lastly, which is specially material, There is an Oath Assertory, and an Oath Obligatory. Assertory, when we affirm or deny any thing, past or present:
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Which being observed, you may easily make a fit Application of the three terms in my Text; Truth, Judgment and Righteousness: Truth unto an assertory Oath: Righteousness, unto a promissory: Judgment and discretion unto both;
Which being observed, you may Easily make a fit Application of the three terms in my Text; Truth, Judgement and Righteousness: Truth unto an assertory Oath: Righteousness, unto a promissory: Judgement and discretion unto both;
A Promissory, Righteous, lest we swear to do unjustly; and both with discretion and judgment, lest we swear lightly and rashly. Thou shalt swear, &c.
A Promissory, Righteous, lest we swear to do unjustly; and both with discretion and judgement, lest we swear lightly and rashly. Thou shalt swear, etc.
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and so to determine dissentions and controversies among men, as the Author to the Hebrews testifies, for an Oath, saith he, is an end of all strife, Heb. vi. 16. For which reasons, especially the first, it is, that an Oath wherein God is confessed and acknowledged as an immutable and infallible Truth in himself,
and so to determine dissensions and controversies among men, as the Author to the Hebrews Testifies, for an Oath, Says he, is an end of all strife, Hebrew vi. 16. For which Reasons, especially the First, it is, that an Oath wherein God is confessed and acknowledged as an immutable and infallible Truth in himself,
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so a Judge and revenger of falsehood in others, as being the only searcher of the heart, that alone can bring to light the secrets that lie hid in the Closets thereof;
so a Judge and revenger of falsehood in Others, as being the only searcher of the heart, that alone can bring to Light the secrets that lie hid in the Closets thereof;
of Deut. 13. it is set down, side by side, with the fear and service of the Lord, wherewith it is made but one Commandment, Thou shalt fear the Lord and serve him, and swear by his Name.
of Deuteronomy 13. it is Set down, side by side, with the Fear and service of the Lord, wherewith it is made but one Commandment, Thou shalt Fear the Lord and serve him, and swear by his Name.
So Esay prophesying of the Vocations of the Assyrians and Egyptians unto the same Covenant and worship of God with Israel, expresseth it in these terms, They shall all speak the language of Canaan,
So Isaiah prophesying of the Vocations of the Assyrians and egyptians unto the same Covenant and worship of God with Israel, Expresses it in these terms, They shall all speak the language of Canaan,
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and swear in the Name of the Lord, as if the swearing in his Name were a sufficient professing of the Religion he commands, Esa. xix. 18. yea the very Heathen themselves did acknowledge it an honour due only unto the Gods. — Praesens Divus habebitur Augustus, &c. we honour thee Augustus when thou art present as a God, erecting Altars whereon we swear by thy Name.
and swear in the Name of the Lord, as if the swearing in his Name were a sufficient professing of the Religion he commands, Isaiah xix. 18. yea the very Heathen themselves did acknowledge it an honour due only unto the God's — Praesens Divus habebitur Augustus, etc. we honour thee Augustus when thou art present as a God, erecting Altars whereon we swear by thy Name.
yet he spared not to strengthen his speech even unto the great Prophet Elias with an Oath, As thy Soul liveth, &c. 1 King. xviii. 10. Again in the 2 King. v. 16. the holy Prophet Elisha himself swears: in the 1 Cor. xv. and in divers other places the holy Apostle St. Paul swears: In the x. Apoc. an Angel of heaven swears:
yet he spared not to strengthen his speech even unto the great Prophet Elias with an Oath, As thy Soul lives, etc. 1 King. xviii. 10. Again in the 2 King. v. 16. the holy Prophet Elisha himself swears: in the 1 Cor. xv. and in diverse other places the holy Apostle Saint Paul swears: In the x. Apocalypse an Angel of heaven swears:
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and if it did not, yet that in the xv. Psalm is without question, where he that swears unto his Neighbour and disappoints him not, is said to be the man that shall dwell in the Tabernacle of God, which no man can doubt to be spoken of a private oath.
and if it did not, yet that in the xv. Psalm is without question, where he that swears unto his Neighbour and disappoints him not, is said to be the man that shall dwell in the Tabernacle of God, which no man can doubt to be spoken of a private oath.
The foundation and only strength of which opinion is grounded wholly upon that speech of our Saviour, Matth. v. You have heard it hath been said by them of old, Thou shalt not forswear thy self,
The Foundation and only strength of which opinion is grounded wholly upon that speech of our Saviour, Matthew v. You have herd it hath been said by them of old, Thou shalt not forswear thy self,
and the reason is as universal, laying the stain of evil upon all others equally without difference or distinction of any, for whatsoever is more than yea and nay, cometh of evil;
and the reason is as universal, laying the stain of evil upon all Others equally without difference or distinction of any, for whatsoever is more than yea and nay, comes of evil;
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And first we are to consider that there are many passages of Scripture set down in general and universal terms, which notwithstanding have not simply and absolutely an universal sence,
And First we Are to Consider that there Are many passages of Scripture Set down in general and universal terms, which notwithstanding have not simply and absolutely an universal sense,
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What can be more generally pronounced than that in the Psalms? God looked down from Heaven upon the Sons of men to see if there were any that would seek after him,
What can be more generally pronounced than that in the Psalms? God looked down from Heaven upon the Sons of men to see if there were any that would seek After him,
And yet notwithstanding in the same Psalm we find another sort of people clean opposite unto these, whom God terms his own people, because they faithfully served him, a people therefore whom those wicked ones could not endure but sought to destroy and utterly devour, eating up my people as it were bread.
And yet notwithstanding in the same Psalm we find Another sort of people clean opposite unto these, whom God terms his own people, Because they faithfully served him, a people Therefore whom those wicked ones could not endure but sought to destroy and utterly devour, eating up my people as it were bred.
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In which sence the Apostle St. Paul in the beginning of his Epistle to the Romans, ere he seeks to infer the necessity of the Gospel, doth apply it to shew that all men are naturally evil and deprived of the glory of God,
In which sense the Apostle Saint Paul in the beginning of his Epistle to the Roman, ere he seeks to infer the necessity of the Gospel, does apply it to show that all men Are naturally evil and deprived of the glory of God,
In like manner it is said in another place, Omne Animal in Arca Noae, that every Creature was in Noahs Ark, which notwithstanding cannot be verified of every Creature,
In like manner it is said in Another place, Omne Animal in Arca Noah, that every Creature was in Noahs Ark, which notwithstanding cannot be verified of every Creature,
yet not in sence, restraining Oaths, but yet not all without limitation or distinction, is manifest both by the letter of the Scripture and the example of St. Paul that writ it,
yet not in sense, restraining Oaths, but yet not all without limitation or distinction, is manifest both by the Letter of the Scripture and the Exampl of Saint Paul that writ it,
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for it skills not much who• was the Pen, where it is confest by all that the Holy Ghost was the Writer.) And if he were not the Author of the Doctrine,
for it skills not much who• was the Pen, where it is confessed by all that the Holy Ghost was the Writer.) And if he were not the Author of the Doctrine,
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yet he doth elsewhere frequently maintain it by his own practice and example, often confirming his speeches even in his holy writings, sometimes with a bare and simple Oath,
yet he does elsewhere frequently maintain it by his own practice and Exampl, often confirming his Speeches even in his holy writings, sometime with a bore and simple Oath,
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or else so often to disobey them, especially in those holy pages and sacred instructions of the whole Church, wherein he was but the quill or at most the Scribe unto the blessed Spirit that did dictate and indite them? Whereunto if we add the consent of all famous Churches from that Apostles time unto this very day, not only approving,
or Else so often to disobey them, especially in those holy pages and sacred instructions of the Whole Church, wherein he was but the quill or At most the Scribe unto the blessed Spirit that did dictate and indite them? Whereunto if we add the consent of all famous Churches from that Apostles time unto this very day, not only approving,
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but in divers cases even requiring of an Oath, it will be more than abundantly manifest, that that speech of our Saviour is not so absolutely Universal as to be received without all limitation and restraint;
but in diverse cases even requiring of an Oath, it will be more than abundantly manifest, that that speech of our Saviour is not so absolutely Universal as to be received without all limitation and restraint;
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only the difficulty is, unto what kind of Oaths it ought to be restrained. For even they that consent unto a limitation, as the most of the Fathers do,
only the difficulty is, unto what kind of Oaths it ought to be restrained. For even they that consent unto a limitation, as the most of the Father's do,
of this opinion was St. Hilary, yea and St. Hierom; Consider saith he, (upon this place) that our Saviour doth not here forbid men to swear by the Lord,
of this opinion was Saint Hilary, yea and Saint Hieronymus; Consider Says he, (upon this place) that our Saviour does not Here forbid men to swear by the Lord,
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But this Commentary seems to fail, because the assuming of a Creatures Name in an Oath is not utterly unlawful, (as you shall hear when we come to it) as also for that the words of our Saviour tying up our speech unto yea, yea, nay, nay;
But this Commentary seems to fail, Because the assuming of a Creatures Name in an Oath is not utterly unlawful, (as you shall hear when we come to it) as also for that the words of our Saviour tying up our speech unto yea, yea, nay, nay;
and afterwards that whatsoever is more proceeth from evill, doth clearly exclude all forms of Oaths promiscuously as well those in the name of the Creator,
and afterwards that whatsoever is more proceeth from evil, does clearly exclude all forms of Oaths promiscuously as well those in the name of the Creator,
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for they had a Tradition which they sucked from the Pharisees, that there were certain Creatures, by whom if they made their Oath, they did not stand bound to perform it.
for they had a Tradition which they sucked from the Pharisees, that there were certain Creatures, by whom if they made their Oath, they did not stand bound to perform it.
as also for that our Saviour doth purposely alter the first word, forswearing, into swearing, to shew and signify that he understands an Oath as it differs from Perjury.
as also for that our Saviour does purposely altar the First word, forswearing, into swearing, to show and signify that he understands an Oath as it differs from Perjury.
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Others again (as St. Bernard, and Christianus Duthmanus that lived long before him) upon this place desire to have it esteemed rather for a Counsel than a Mandate, a Counsel of extraordinary perfection rather than a Mandate of necessary duty, wherein he that fails doth not sin,
Others again (as Saint Bernard, and Christian Duthmanus that lived long before him) upon this place desire to have it esteemed rather for a Counsel than a Mandate, a Counsel of extraordinary perfection rather than a Mandate of necessary duty, wherein he that fails does not since,
No counsel therefore James v. But not to hold you any longer with several and erroneous opinions, They seem to make the best interpretation, that restrain this prohibition unto the idle, trivial and customary Oaths of common speech, which the Lord did forbid,
No counsel Therefore James v. But not to hold you any longer with several and erroneous opinions, They seem to make the best Interpretation, that restrain this prohibition unto the idle, trivial and customary Oaths of Common speech, which the Lord did forbid,
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for they had a Tradition, as appears by Philo in the beginning of his Book, that in lesser and smaller matters they were not to swear by the name of the immortal God but by some of his Creatures, supposing that though they sware never so idly by them,
for they had a Tradition, as appears by Philo in the beginning of his Book, that in lesser and smaller matters they were not to swear by the name of the immortal God but by Some of his Creatures, supposing that though they sware never so idly by them,
Our Saviour therefore, seeking in this place not to inlarge the Law, but to free it from those depravations and corrupt comments of the Pharisees, shews them that they were to refrain as well from swearing rashly and undoubtedly idly, as falsly:
Our Saviour Therefore, seeking in this place not to enlarge the Law, but to free it from those depravations and corrupt comments of the Pharisees, shows them that they were to refrain as well from swearing rashly and undoubtedly idly, as falsely:
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than those that assume it directly and plainly in a proper appellation, since there is not any work or workmanship of his whereon he hath not in some sort as it were ingraven himself and his Name;
than those that assume it directly and plainly in a proper appellation, since there is not any work or workmanship of his whereon he hath not in Some sort as it were engraven himself and his Name;
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so that Oaths made by them do reach home even unto himself, whose they are, and whose greatest Attributes of Glory and Goodness they do plainly set forth.
so that Oaths made by them do reach home even unto himself, whose they Are, and whose greatest Attributes of Glory and goodness they do plainly Set forth.
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neither by heaven nor Earth nor any thing else whether Creature or Creator, for the word (NONLATINALPHABET at all) doth not so much relate unto swear not that goes before,
neither by heaven nor Earth nor any thing Else whither Creature or Creator, for the word (At all) does not so much relate unto swear not that Goes before,
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but all forms which for difference and distinction the Pharisees had invented, as shewing that no forms or titles may justify an Oath that in it self is vain and unnecessary.
but all forms which for difference and distinction the Pharisees had invented, as showing that no forms or titles may justify an Oath that in it self is vain and unnecessary.
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and it agrees well with that interpetation of St. Austin (in his Book de Mendacio ) where he says, We are not so much forbidden by this place, to swear,
and it agrees well with that Interpretation of Saint Austin (in his Book de Mendacio) where he Says, We Are not so much forbidden by this place, to swear,
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St. Austin (de Serm. Domini) doth interpret this Evil from whence an Oath doth proceed, to be the infirmity and incredulity of Others, which though it be not a sin yet it is evil,
Saint Austin (the Sermon Domini) does interpret this Evil from whence an Oath does proceed, to be the infirmity and incredulity of Others, which though it be not a since yet it is evil,
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First because they concern all Oaths, for there is none so good and lawful but in these senses proceed from evil, 2. Because they place the evil from whence the Oath doth proceed, not in him that swears,
First Because they concern all Oaths, for there is none so good and lawful but in these Senses proceed from evil, 2. Because they place the evil from whence the Oath does proceed, not in him that swears,
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for if such a general and occasionary original from evil were sufficient ground for a prohibition, we might as well be forbidden to believe in Christ, or repent from dead works;
for if such a general and occasionary original from evil were sufficient ground for a prohibition, we might as well be forbidden to believe in christ, or Repent from dead works;
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and so evil as it deserves condemnation, saith St. James; for Christ here speaks only of irreverent and unnecessary Oaths, Quae & mala sunt, & à malo Peccatore & ore proficiscuntur, which are both evil,
and so evil as it deserves condemnation, Says Saint James; for christ Here speaks only of irreverent and unnecessary Oaths, Quae & mala sunt, & à Malo Peccatore & over proficiscuntur, which Are both evil,
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if rightly understood, doth not hinder but that there may be necessary Causes, wherein we may say Thou shalt swear, with the other, that inhibition of idle Oaths no way destroying this precept of such as are serious and requisite:
if rightly understood, does not hinder but that there may be necessary Causes, wherein we may say Thou shalt swear, with the other, that inhibition of idle Oaths no Way destroying this precept of such as Are serious and requisite:
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for since an Oath is an Act of religious worship, as containing in it a tacit acknowledgment of the infallibility and verity, omnisciency and omnipotency of him whom we make the witness and the Judge of the otherwise unknown Truth and falshood of our speeches, it must needs be an honour due only unto the alseeing and ever-living God, to whom alone those Attributes are proper;
for since an Oath is an Act of religious worship, as containing in it a tacit acknowledgment of the infallibility and verity, omnisciency and omnipotency of him whom we make the witness and the Judge of the otherwise unknown Truth and falsehood of our Speeches, it must needs be an honour due only unto the All-seeing and everliving God, to whom alone those Attributes Are proper;
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And cannot but be direct and gross Idolatry to communicate it unto any thing else. And so God himself doth ever interpret it as a manifest defection from himself;
And cannot but be Direct and gross Idolatry to communicate it unto any thing Else. And so God himself does ever interpret it as a manifest defection from himself;
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Filii tui dereliquerunt me, Your sons have forsaken me, saith God in the Prophet, and they swear in the Name of those that are not Gods, Jer. v. 7. The greatness of which crime he doth elsewhere aggravate, by declaring the punishment, Perdam eos, I will destroy them that swear in the name of the Lord and of Malcham, Zephany i. 5. But this point, the swearing in the name of false Gods, is so gross in it self and so frequently forbid in the scripture,
Sons tui dereliquerunt me, Your Sons have forsaken me, Says God in the Prophet, and they swear in the Name of those that Are not God's, Jer. v. 7. The greatness of which crime he does elsewhere aggravate, by declaring the punishment, Perdam eos, I will destroy them that swear in the name of the Lord and of Malcham, Zephany i. 5. But this point, the swearing in the name of false God's, is so gross in it self and so frequently forbid in the scripture,
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This St. Austin doth expressly affirm in his 154 Epistle, where he doth not doubt neither but it might be confirmed by examples out of the Scripture,
This Saint Austin does expressly affirm in his 154 Epistle, where he does not doubt neither but it might be confirmed by Examples out of the Scripture,
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for even some Christians of the Primitive times when they meant to deceive the unbelievers with whom they lived, that they might the better do it and with the less sin, would swear by their Gods,
for even Some Christians of the Primitive times when they meant to deceive the unbelievers with whom they lived, that they might the better do it and with the less since, would swear by their God's,
as taking it for nothing to swear falsly by those Idols which they knew to be nothing, whom St. Austin, Epist. 154. doth finely refell, shewing that instead of lessening the sin they double the crime, bis ulique peccat, for such a one, saith he, sins twice, Quia & juravit per quos non debuit,
as taking it for nothing to swear falsely by those Idols which they knew to be nothing, whom Saint Austin, Epistle 154. does finely refel, showing that instead of lessening the since they double the crime, bis ulique peccat, for such a one, Says he, Sins twice, Quia & juravit per quos non Debt,
yet that God will take vengeance of thee who sees thy deceit, (saith the same Father.) And he seems to have learnt both out of the Wisdom of Solomon, who says the same of gross Idolaters that swear by the Idols which they worship;
yet that God will take vengeance of thee who sees thy deceit, (Says the same Father.) And he seems to have learned both out of the Wisdom of Solomon, who Says the same of gross Idolaters that swear by the Idols which they worship;
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yet that of Joseph cannot, who swore by the life of Phara•h. Under the Law examples are many, As thy soul liveth, saith devout Anna unto Eli the Priest:
yet that of Joseph cannot, who swore by the life of Phara•h. Under the Law Examples Are many, As thy soul lives, Says devout Anna unto Eli the Priest:
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And I protest by your or our r•j••ing (as some read it) I die daily, saith St. Paul under the Gospel, I Cor. xv. and many good Christians even unto this day swear by the Evangel, body of Christ, their own faith, soul and the like;
And I protest by your or our r•j••ing (as Some read it) I die daily, Says Saint Paul under the Gospel, I Cor. xv. and many good Christians even unto this day swear by the Evangel, body of christ, their own faith, soul and the like;
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and it were hard to condemn them all, as some do, which had they but observed that distinction of Aquinas and other Schoolmen, they would not have done;
and it were hard to condemn them all, as Some do, which had they but observed that distinction of Aquinas and other Schoolmen, they would not have done;
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And after the self same manner, that Oath by the soul of another (as thy soul liveth) so frequent amongst the holy men under the Law is to be received,
And After the self same manner, that Oath by the soul of Another (as thy soul lives) so frequent among the holy men under the Law is to be received,
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for so it is to be understood, As thy soul liveth by the power and providence of him that first made it to his likeness and doth still preseve it by his mercy.
for so it is to be understood, As thy soul lives by the power and providence of him that First made it to his likeness and does still preseve it by his mercy.
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The Third and last is, when a man names a Creature in an Oath, not as swearing by it but as exposing it by way of imprecation unto the judgment of that God who is the true witness of his speech, which is the execratory Oath touched in the beginning;
The Third and last is, when a man names a Creature in an Oath, not as swearing by it but as exposing it by Way of imprecation unto the judgement of that God who is the true witness of his speech, which is the execratory Oath touched in the beginning;
And therefore he that swears by his Soul, doth in abbrevation say no other than what St. Paul did in plain and full terms, I call God to record upon my Soul, for that is the meaning of it,
And Therefore he that swears by his Soul, does in abbrevation say no other than what Saint Paul did in plain and full terms, I call God to record upon my Soul, for that is the meaning of it,
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or else by way of imprecation, he doth upon the truth of the speech appignorate unto God the health and safety of Pharaoh as a thing of all other most dear unto him.
or Else by Way of imprecation, he does upon the truth of the speech appignorate unto God the health and safety of Pharaoh as a thing of all other most dear unto him.
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in which sort, he that says (as thy Soul liveth) doth at the same time and in the same words swear as my Text requires, At the Lord liveth, for the full sense and meaning is, as the Lord liveth by whom thy Soul hath life.
in which sort, he that Says (as thy Soul lives) does At the same time and in the same words swear as my Text requires, At the Lord lives, for the full sense and meaning is, as the Lord lives by whom thy Soul hath life.
yet the interpretation of our Saviour and the examples of so many holy men, do forbid us utterly to condemn all such as do but implicitely call him to record under his Creatures.
yet the Interpretation of our Saviour and the Examples of so many holy men, do forbid us utterly to condemn all such as do but implicitly call him to record under his Creatures.
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if they want not the right manner and matter, if they be performed in truth, judgment and righteousness, the qualities and inseparable companions of a lawful Oath, which now come to be considered in their order,
if they want not the right manner and matter, if they be performed in truth, judgement and righteousness, the qualities and inseparable Sodales of a lawful Oath, which now come to be considered in their order,
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From the Form we come unto the Matter, and having seen in whose Name an Oath is to be made, we are now to consider with what Conditions it is to be qualified;
From the From we come unto the Matter, and having seen in whose Name an Oath is to be made, we Are now to Consider with what Conditions it is to be qualified;
And therefore the Egyptians (saith Diodorus Siculus,) did ever punish the perjurer with death, whereof they esteemed him twice worthy, ut & qui pietatem in deos violaret,
And Therefore the egyptians (Says Diodorus Siculus,) did ever Punish the perjurer with death, whereof they esteemed him twice worthy, ut & qui pietatem in Gods violaret,
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How then, may we think, and with what indignation will God receive it, when they are so unjustly pinned and stuck upon him, who hates a lie more than we can love our selves? And with what severity may we imagin he will revenge it? what reward will he give unto such a false Tongue,
How then, may we think, and with what Indignation will God receive it, when they Are so unjustly pinned and stuck upon him, who hates a lie more than we can love our selves? And with what severity may we imagine he will revenge it? what reward will he give unto such a false Tongue,
but sharp Arrows and hot burning Coles at the least, even those Arrows in Job, the Arrows of Gods wrath, the venom whereof drink up the spirits of him in whom they stick:
but sharp Arrows and hight burning Coals At the least, even those Arrows in Job, the Arrows of God's wrath, the venom whereof drink up the spirits of him in whom they stick:
and those Coles or rather Flames of St. John, for all liars saith he, shall have their part in the lake that burneth with fire and brimstone, Rev. xxi. 8. And if all Liars have a part,
and those Coals or rather Flames of Saint John, for all liars Says he, shall have their part in the lake that burns with fire and brimstone, Rev. xxi. 8. And if all Liars have a part,
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how shall his guilt multiply and his Sin become exceeding sinful that doth abuse it falsly? and if he will destroy those that do but speak out their lies (as it is in the v. Psalm) Thou shalt destroy those that speak Leasing, how great shall their destruction be that fear not to swear them out and uphold them by the holiness of his name? Certainly so great,
how shall his guilt multiply and his since become exceeding sinful that does abuse it falsely? and if he will destroy those that do but speak out their lies (as it is in the v. Psalm) Thou shalt destroy those that speak Leasing, how great shall their destruction be that Fear not to swear them out and uphold them by the holiness of his name? Certainly so great,
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for I assure my self that neither the Idolatrous Gentile, nor the unbelieving A theist shall lie lower in that Pit of everlasting horror than the contemptuous Perjurer;
for I assure my self that neither the Idolatrous Gentile, nor the unbelieving A theist shall lie lower in that Pit of everlasting horror than the contemptuous Perjurer;
And as their Sin is greater, so shall be their punishment in that last and fearful day when God whom at their pleasure they have here made a false witness of their lies, shall then come to shew himself a just judge and severe Revenger, that will vindicate his own truth;
And as their since is greater, so shall be their punishment in that last and fearful day when God whom At their pleasure they have Here made a false witness of their lies, shall then come to show himself a just judge and severe Revenger, that will vindicate his own truth;
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when God requires Truth in both especially in the inward parts, (he that speaketh the truth from his heart, saith D•vid, Psalm xv) and therefore will certainly take vengeance of both for their falshood.
when God requires Truth in both especially in the inward parts, (he that speaks the truth from his heart, Says D•vid, Psalm xv) and Therefore will Certainly take vengeance of both for their falsehood.
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but because it is so evident in it self, I leave it and come to the Oath that is Obligatory, that doth promise to do or omit something to come, whose material property is Righteousness.
but Because it is so evident in it self, I leave it and come to the Oath that is Obligatory, that does promise to do or omit something to come, whose material property is Righteousness.
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lest we be enforced either to offend God and injure our Neighbour, or else to violate our Oath and forswear our selves, which in this case is rather to be chosen, the breach of such an Oath being ever a less sin,
lest we be Enforced either to offend God and injure our Neighbour, or Else to violate our Oath and forswear our selves, which in this case is rather to be chosen, the breach of such an Oath being ever a less since,
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as neither a bare promise in this case to be accounted false, since either are to be understood quatenus ab eo cui fit, acceptatur, according to his acceptance unto whom it is made,
as neither a bore promise in this case to be accounted false, since either Are to be understood quatenus ab eo cui fit, acceptatur, according to his acceptance unto whom it is made,
The second is, when the thing promised, though lawful, be yet impossible, whether it were impossible then when it was sworn, or else became so afterwards;
The second is, when the thing promised, though lawful, be yet impossible, whither it were impossible then when it was sworn, or Else became so afterwards;
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As for example, If a man should swear to pay a certain sum of Money at such a time, which notwithstanding either because he used not his Industry to procure it;
As for Exampl, If a man should swear to pay a certain sum of Money At such a time, which notwithstanding either Because he used not his Industry to procure it;
and the reason why in this case we stand not bound to performance is manifest, (quia nihil est quod hominem obligare possit ad peccandum) because there is nothing can oblige or bind a man to sin wilfully against God.
and the reason why in this case we stand not bound to performance is manifest, (quia nihil est quod hominem obligare possit ad peccandum) Because there is nothing can oblige or bind a man to sin wilfully against God.
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The contrary example whereunto, you may behold in Herod, who what he had rashly sworn would needs more rashly fulfil, choosing rather to destroy a holy Prophet of God,
The contrary Exampl whereunto, you may behold in Herod, who what he had rashly sworn would needs more rashly fulfil, choosing rather to destroy a holy Prophet of God,
for though Joshua had a Commission from the Lord to root out and destroy all the Nations that bordered upon the Land of Canaan, and to give their Cities and possessions unto the Children of Israel, yet having sworn a League with the Gibeonites a neighbour Nation, who counterfeiting themselves a strange People that came from far, deceived him,
for though joshua had a Commission from the Lord to root out and destroy all the nations that bordered upon the Land of Canaan, and to give their Cities and possessions unto the Children of Israel, yet having sworn a League with the Gibeonites a neighbour nation, who counterfeiting themselves a strange People that Come from Far, deceived him,
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and by this subtilty obtained Peace, he feared for all that ever to violate the Oath which himself and the Princes of the Congregation had made with them.
and by this subtlety obtained Peace, he feared for all that ever to violate the Oath which himself and the Princes of the Congregation had made with them.
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neither yet did he plead that Treacherous Axiom, That Faith is not to be kept with Hereticks and Infidels, which were by the Council of Constance against all Faith both Humane and Divine shamefully decided,
neither yet did he plead that Treacherous Axiom, That Faith is not to be kept with Heretics and Infidels, which were by the Council of Constance against all Faith both Humane and Divine shamefully decided,
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But without all shifts and devices both himself and all the Princes that had taken the Oath, resolutely answer the mutinous Congregation, We have sworn unto them by the Lord God of Israel,
But without all shifts and devices both himself and all the Princes that had taken the Oath, resolutely answer the mutinous Congregation, We have sworn unto them by the Lord God of Israel,
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now therefore we may not touch them, Josh. ix. 19. And that you may perceive how precious in Gods sight such sacred Attestations be that are made in his holy Name, do but consider with what severity and bitter revenge the Lord persecuted the breach,
now Therefore we may not touch them, Josh. ix. 19. And that you may perceive how precious in God's sighed such sacred Attestations be that Are made in his holy Name, do but Consider with what severity and bitter revenge the Lord persecuted the breach,
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though long time after in the days of Saul, even of this very Oath, which though it was at the first obtained by the Gibeonites with fraud and imposture,
though long time After in the days of Saul, even of this very Oath, which though it was At the First obtained by the Gibeonites with fraud and imposture,
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and confirmed by Joshua besides, if not contrary to, his Commission, and that without ever consulting the Lord, (as the Text doth especially mention) and at length violated by Saul not without a good and zealous intent,
and confirmed by joshua beside, if not contrary to, his Commission, and that without ever consulting the Lord, (as the Text does especially mention) and At length violated by Saul not without a good and zealous intent,
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for Saul fought to slay them (saith the story) in his zeal unto the house of Israel and Judah; yet for all that because the thing was not unjust in it self,
for Saul fought to slay them (Says the story) in his zeal unto the house of Israel and Judah; yet for all that Because the thing was not unjust in it self,
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for which no attonement might be made until this sin were particularly revenged, and seven of Sauls Sons hung up before the Lord in Gibeon, and then the famine ceased,
for which no atonement might be made until this since were particularly revenged, and seven of Saul's Sons hung up before the Lord in Gibeon, and then the famine ceased,
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as Sauls impious breach of this Oath with the Gibeonites, so Davids religious observance of his Oath with Jonathan; for when he delivered up the posterity of Saul unto the revenge of the Gibeonites, he spared Mephibosheth the Grandchild of Saul and Son of Jonathan, because (saith the Text) of the Lords Oath that was between them between David and Jonathan the Son of Saul, v. 7. of the same Chapter,
as Saul's impious breach of this Oath with the Gibeonites, so Davids religious observance of his Oath with Johnathan; for when he Delivered up the posterity of Saul unto the revenge of the Gibeonites, he spared Mephibosheth the Grandchild of Saul and Son of Johnathan, Because (Says the Text) of the lords Oath that was between them between David and Johnathan the Son of Saul, v. 7. of the same Chapter,
but the Lords Oath, the Lords Oath that was between David and Jonathan, to shew and signify that the Lord is interested in the performance of an Oath wherein his name is assumed,
but the lords Oath, the lords Oath that was between David and Johnathan, to show and signify that the Lord is interested in the performance of an Oath wherein his name is assumed,
and that his truth is dishonoured in the breach, unless the falshood be revenged by his justice, whereof he will never fail, either here or hereafter;
and that his truth is dishonoured in the breach, unless the falsehood be revenged by his Justice, whereof he will never fail, either Here or hereafter;
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And therefore besides Truth and Righteousness in the thing sworn, there is required also judgement and discretion in the swearer, that he may discern between cases and causes of moment,
And Therefore beside Truth and Righteousness in the thing sworn, there is required also judgement and discretion in the swearer, that he may discern between cases and Causes of moment,
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He that knows that an Oath is not food but physick, not to be desired for it self but to be used for anothers necessity, let him refrain from swearing till that necessity doth require it,
He that knows that an Oath is not food but physic, not to be desired for it self but to be used for another's necessity, let him refrain from swearing till that necessity does require it,
and when that is, the next immediate words will shew us, cum videt pigros esse homines ad credendum quod iis utile est credere, nisi juratione firmetur, when he sees men otherwise unwilling to believe what he knows is behoofeful for them to believe:
and when that is, the next immediate words will show us, cum videt pigros esse homines ad credendum quod iis utile est Believe, nisi juratione firmetur, when he sees men otherwise unwilling to believe what he knows is behoofeful for them to believe:
But Mr. Calvin who doth also allow of a necessary Oath, lest we should enlarge the cases of this necessity at our own pleasure, gives a fuller rule to prevent it, Non alia praetendi potest necessit as quàm ubi vel religioni velcharitati est serviendum;
But Mr. calvin who does also allow of a necessary Oath, lest we should enlarge the cases of this necessity At our own pleasure, gives a fuller Rule to prevent it, Non Alias praetendi potest necessity as quàm ubi vel Religion velcharitati est serviendum;
as being a sin that like a deluge hath overrun the whole World, and covered the face of the whole Earth as a flood, which is so much the more intolerable (saith Calvin) quod assuetudine ipsa pro delicto imput ari desiit, That the frequent use and custom hath taken away the sense and apprehension of the sin;
as being a since that like a deluge hath overrun the Whole World, and covered the face of the Whole Earth as a flood, which is so much the more intolerable (Says calvin) quod assuetudine ipsa Pro delicto imput Ari desiit, That the frequent use and custom hath taken away the sense and apprehension of the since;
and though there be little hope in this case of redress, for (as Seneca says well) desinet esse remedio locus, ubi quae fuerunt vitia mores sunt, there is no place left for remedy when those things which were made to be vices, are now become fashions and manners;
and though there be little hope in this case of redress, for (as Senecca Says well) desinet esse remedio locus, ubi Quae fuerunt Vices mores sunt, there is no place left for remedy when those things which were made to be vices, Are now become fashions and manners;
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yet not despairing of Gods goodness and mercy unto any, both for our own sakes and yours, we are at least to shew you the peril and danger of so great a sin,
yet not despairing of God's Goodness and mercy unto any, both for our own sakes and yours, we Are At least to show you the peril and danger of so great a since,
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for as St. Austin hath it, Use runs into facility, into custom, and from the custom of swearing we easily fall into the detestable sin of Perjury and forswearing.
for as Saint Austin hath it, Use runs into facility, into custom, and from the custom of swearing we Easily fallen into the detestable since of Perjury and forswearing.
for the Conscience that dares to play with the sacred name of God and continually to use it with irreverence and contempt, it is likely will not stick now and then to abuse it by perjury.
for the Conscience that dares to play with the sacred name of God and continually to use it with irreverence and contempt, it is likely will not stick now and then to abuse it by perjury.
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. ad Hil. 2. Abstain from swearing as much as is possible, melius quippe nec verum juratur, quam jurandi consuetudine in perjurium saepe caditur & semper perjurio propinquatur, For it were better not to swear any truth than that by a custom of swearing we should often forswear our selves, and ever endanger it.
. and Hil. 2. Abstain from swearing as much as is possible, Better quip nec verum juratur, quam jurandi Consuetudine in perjurium saepe caditur & semper perjurio propinquatur, For it were better not to swear any truth than that by a custom of swearing we should often forswear our selves, and ever endanger it.
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but also is little less sinful in self, I am sure is more expresly forbidden in the Commandment, which says not, Thou shalt not swear falsly, though that be included,
but also is little less sinful in self, I am sure is more expressly forbidden in the Commandment, which Says not, Thou shalt not swear falsely, though that be included,
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The least whereof were enough to plunge a rebellious Soul in the depth of eternal sorrow, whereof he is now thrice worthy as being guilty of all three.
The least whereof were enough to plunge a rebellious Soul in the depth of Eternal sorrow, whereof he is now thrice worthy as being guilty of all three.
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For what indignity must it needs be unto the Divine Majesty, and how unsufferable, with idle and empty, supervacuous and unnecessary Oaths every moment,
For what indignity must it needs be unto the Divine Majesty, and how unsufferable, with idle and empty, supervacuous and unnecessary Oaths every moment,
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and in causes of no moment, irreligiously and contemptuously to toss and bandy, if not tear in pieces that sacred name, which should never be thought on but with trembling,
and in Causes of no moment, irreligiously and contemptuously to toss and bandy, if not tear in Pieces that sacred name, which should never be Thought on but with trembling,
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nor ever be uttered without religious adoration? That Name vererable above all names, so excellent and admirable in all the world, how excellent is thy name in all the world (saith David ) by way of question, and none can answer it;
nor ever be uttered without religious adoration? That Name vererable above all names, so excellent and admirable in all the world, how excellent is thy name in all the world (Says David) by Way of question, and none can answer it;
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That Name which the Jews thought so sacred, as they never durst utter it, nor was lawful for any but the high Priest ever to carry it about him, Exod, xxviii.
That Name which the jews Thought so sacred, as they never durst utter it, nor was lawful for any but the high Priest ever to carry it about him, Exod, xxviii.
so much as written, who was commanded to wear it on his forehead in a leaf of Gold, the very sight whereof made the greatest Monarch of the World, (even proud Alexander ) that would needs be a God himself,
so much as written, who was commanded to wear it on his forehead in a leaf of Gold, the very sighed whereof made the greatest Monarch of the World, (even proud Alexander) that would needs be a God himself,
no nor Powers and Principalities, Cherubin and Seraphin, the blessed Angels of God ever mention without glory and great worship? What dishonour must it needs receive to be at length thus shamefully contemned by dust and ashes:
no nor Powers and Principalities, Cherubin and Seraphin, the blessed Angels of God ever mention without glory and great worship? What dishonour must it needs receive to be At length thus shamefully contemned by dust and Ashes:
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Behold, saith Chrysostom, with what fear and horror, with what redoubling of praise and glory they make mention of his holy name I may say thrice holy, that is most sacred, Name!
Behold, Says Chrysostom, with what Fear and horror, with what redoubling of praise and glory they make mention of his holy name I may say thrice holy, that is most sacred, Name!
And if a servant will not mention his Lord, nor a subject his Prince without Titles of Respect and Honour, with what fear and reverence should the name of the Lord of Lords and King of Kings, the God both of men and Angels be warily pronounced? Our mouths here had more need of fire than water, not to be washed,
And if a servant will not mention his Lord, nor a Subject his Prince without Titles of Respect and Honour, with what Fear and Reverence should the name of the Lord of lords and King of Kings, the God both of men and Angels be warily pronounced? Our mouths Here had more need of fire than water, not to be washed,
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and no Angels without terms of praise and glory will ever pronounce? Now if our light, trival and customary Oaths are so derogatory unto the honour of God, what then may we think of intemperate, passionate and cholerick Oaths, the Oaths of Gamesters and others wedded unto other sports, who if a Die or Dog run not to their liking,
and no Angels without terms of praise and glory will ever pronounce? Now if our Light, trival and customary Oaths Are so derogatory unto the honour of God, what then may we think of intemperate, passionate and choleric Oaths, the Oaths of Gamesters and Others wedded unto other sports, who if a Die or Dog run not to their liking,
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when men enraged with their trifling misfortunes pour forth floods of direful Oaths, as the desire to wreak their anger upon that God whose providence they know doth guide them,
when men enraged with their trifling misfortunes pour forth floods of direful Oaths, as the desire to wreak their anger upon that God whose providence they know does guide them,
Their Tongue, as the Psalmist speaks, walketh through the Earth, and they set their mouth against heaven, and yet as if neither Heaven nor Earth could afford them Oaths enow to swear by, they set their invention on work for strange, uncouth and unheard of blasphemies, which not without rancor of mind they dart at God himself,
Their Tongue, as the Psalmist speaks, walks through the Earth, and they Set their Mouth against heaven, and yet as if neither Heaven nor Earth could afford them Oaths enough to swear by, they Set their invention on work for strange, uncouth and unheard of Blasphemies, which not without rancour of mind they dart At God himself,
We will a little insist only on those lesser Prophanations in the vain and frequent Oaths of common speech, which though men can be content to account a sin,
We will a little insist only on those lesser Profanations in the vain and frequent Oaths of Common speech, which though men can be content to account a since,
A man may sin and be the servant of God, for what servant of Gods doth not sometimes sin? but to serve sin and be the servant of God, is impossible;
A man may sin and be the servant of God, for what servant of God's does not sometime since? but to serve since and be the servant of God, is impossible;
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for which cause the Swearer (and no man hath the name of a swearer but from the habit of swearing) is set down in the same Catalogue with the Adulterer, the Drunkard and other heinous sinners, which St. Paul tells us shall never enter into the kingdom of God.
for which cause the Swearer (and no man hath the name of a swearer but from the habit of swearing) is Set down in the same Catalogue with the Adulterer, the Drunkard and other heinous Sinners, which Saint Paul tells us shall never enter into the Kingdom of God.
The which that we may be the better induced to do, I beseech you, do but consider besides the greatness of the sin already shewn, to how little or rather no purpose it is committed,
The which that we may be the better induced to do, I beseech you, do but Consider beside the greatness of the since already shown, to how little or rather no purpose it is committed,
so neither (that you may perceive it to be utterly vain) can it plead any other benefit, there being no just pretence or reason or end for it, why it is used.
so neither (that you may perceive it to be utterly vain) can it plead any other benefit, there being no just pretence or reason or end for it, why it is used.
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and if he deal with rational and wise men, shall never obtain, though they urge it often and think it their best plea to stop the mouth of reproof for this sin,
and if he deal with rational and wise men, shall never obtain, though they urge it often and think it their best plea to stop the Mouth of reproof for this since,
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For first, if they mark it, what doth it argue but that they do not usually speak truth, that cannot be believed without an Oath? Qui jurat, suspectus est de perfidia, The very use of swearing is a manifest sign that he is suspected of perfidy, saith Philo. And therefore rightly St. Basil, Turpe & omnino stultum &c. he doth no less basely than foolishly accuse himself as unworthy of credit and belief, that perpetually flies unto the safeguard and sanctuary of an Oath;
For First, if they mark it, what does it argue but that they do not usually speak truth, that cannot be believed without an Oath? Qui jurat, suspectus est de perfidia, The very use of swearing is a manifest Signen that he is suspected of perfidy, Says Philo And Therefore rightly Saint Basil, Turpe & Omnino stultum etc. he does no less basely than foolishly accuse himself as unworthy of credit and belief, that perpetually flies unto the safeguard and sanctuary of an Oath;
for if thou didst not so, and it were manifestly known that thou wert no swearer, believe me that only say it, Quod iis qui mille devorant juramenta, majorem ipse fidem solo nutu invenires, Thy only beck and nod should find more esteem and credit than a thousand Oaths poured forth by another.
for if thou didst not so, and it were manifestly known that thou Wertenberg not swearer, believe me that only say it, Quod iis qui mille devorant juramenta, majorem ipse fidem solo Nutu invenires, Thy only beck and nod should find more esteem and credit than a thousand Oaths poured forth by Another.
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And in like manner, I have beheld, saith Philo the learned Jew, the impiety of some with such intolerable impudence heaping and hudling up the religious names of God not to be heard without horror,
And in like manner, I have beheld, Says Philo the learned Jew, the impiety of Some with such intolerable impudence heaping and huddling up the religious names of God not to be herd without horror,
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Non juramentum sed vitae testimonium, It is not our Oaths (saith Chrysostome Homil. 7. ) but the testimony of our lives that can give assurance to our words.
Non juramentum sed vitae testimonium, It is not our Oaths (Says Chrysostom Homily 7.) but the testimony of our lives that can give assurance to our words.
And therefore excellently (St. Austin de Serm. Dom. 64.) Christianus verum loquatur, ne { que } jurationibus crebris sed morum probitate commendet veritatem, Let a Christian only speak the truth,
And Therefore excellently (Saint Austin de Sermon Dom. 64.) Christian verum loquatur, ne { que } jurationibus crebris sed morum probitate commendet veritatem, Let a Christian only speak the truth,
And therefore tanta Sanctitate ornata sit fides ut sine jurejurando facial fidem, Their faith ought to be adorned with so much sanctity as it should be able without the assistance of Oaths to beget faith and credit in another:
And Therefore tanta Sanctitude ornata sit fides ut sine Jurejurando facial fidem, Their faith ought to be adorned with so much sanctity as it should be able without the assistance of Oaths to beget faith and credit in Another:
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which if the sincerity of their life cannot do, the frequency of their Oaths will much less obtain, whereby instead of gaining credit with others they do only further discredit themselves.
which if the sincerity of their life cannot do, the frequency of their Oaths will much less obtain, whereby instead of gaining credit with Others they do only further discredit themselves.
unless peradventure some men esteem it as a mark of nobleness and gentry, which they have little reason to do since the vilest Beggar wears the fashion as well as themselves,
unless Peradventure Some men esteem it as a mark of nobleness and gentry, which they have little reason to do since the Vilest Beggar wears the fashion as well as themselves,
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and horror to his ears, if it be not the greatest torture and torment unto his righteous Soul. And is it not now most strange that we should be so desperately wicked against God,
and horror to his ears, if it be not the greatest torture and torment unto his righteous Soul. And is it not now most strange that we should be so desperately wicked against God,
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or so wretchedly careless of our selves, as thus wantonly to offend him, and prodigiously to spend our own Souls in a sin that hath neither pleasure nor profit, no just end,
or so wretchedly careless of our selves, as thus wantonly to offend him, and prodigiously to spend our own Souls in a since that hath neither pleasure nor profit, no just end,
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for it is not for nought and to no purpose that in those brief precepts of the Law written with the very finger of God, all other sins are barely inhibited, Murder, Adultery and the rest of our crimes meerly forbidden, without any special mention of punishment unto the offenders;
for it is not for nought and to no purpose that in those brief Precepts of the Law written with the very finger of God, all other Sins Are barely inhibited, Murder, Adultery and the rest of our crimes merely forbidden, without any special mention of punishment unto the offenders;
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only this sin, as if it displeased him above all the rest, is not without a peculiar commination of revenge annexed, for the Lord will not hold him guiltless, that taketh his name in vain.
only this since, as if it displeased him above all the rest, is not without a peculiar commination of revenge annexed, for the Lord will not hold him guiltless, that Takes his name in vain.
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Whether it be the vanity and needlesness of this wanton and presumptuous sin, that hath neither pleasure nor profit nor pretence, doth exceed all other;
Whither it be the vanity and needlessness of this wanton and presumptuous since, that hath neither pleasure nor profit nor pretence, does exceed all other;
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or whether it be the extraordinary neglect of men in suffering this sin of all others to escape unpunished, that moved the Lord more particularly to assure us that he will take it into his own hands and see it rewarded himself:
or whither it be the extraordinary neglect of men in suffering this since of all Others to escape unpunished, that moved the Lord more particularly to assure us that he will take it into his own hands and see it rewarded himself:
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since it is enough that this is certain, that something there is in it odious above other sins, otherwise he would never have been so careful above all others in particular to register the revenge of this.
since it is enough that this is certain, that something there is in it odious above other Sins, otherwise he would never have been so careful above all Others in particular to register the revenge of this.
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St. Paul delivers it negatively by exclusion from the Kingdom of Heaven: St. James affirmatively but indefinitely by condemnation, lest ye fall into condemnation.
Saint Paul delivers it negatively by exclusion from the Kingdom of Heaven: Saint James affirmatively but indefinitely by condemnation, lest you fallen into condemnation.
Divines contending which is worst when either is insufferably bad, but both joined together make a double death and destruction which none can conceive;
Divines contending which is worst when either is insufferably bad, but both joined together make a double death and destruction which none can conceive;
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And therefore the Son of Syrach, 23. 12. doth well term it a sin that is arrayed and apparelled with death, there is a word (saith he) and it is clothed about with death:
And Therefore the Son of Sirach, 23. 12. does well term it a since that is arrayed and appareled with death, there is a word (Says he) and it is clothed about with death:
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and that you may know what the word is, which he means, he presently infers, use not thy mouth to intemperate swearing, for there is the word, the word of sin clothed about with death,
and that you may know what the word is, which he means, he presently infers, use not thy Mouth to intemperate swearing, for there is the word, the word of since clothed about with death,
but the special threat and commination in that precept against this sin, seems to relate unto some special revenge that God will take of it even in the life of this world here,
but the special threat and commination in that precept against this since, seems to relate unto Some special revenge that God will take of it even in the life of this world Here,
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neither Stone nor Timber, for it eats up both, as you may read in the Prophet Zechariah, where you shall find the curse written in a Role, a large curse as it should seem,
neither Stone nor Timber, for it eats up both, as you may read in the Prophet Zechariah, where you shall find the curse written in a Role, a large curse as it should seem,
for it was twenty Cubits long and ten Cubits broad, a great and flying Role, which when that Prophet beheld in a Vision, the Angel which gave the interpretation, said, This is the curse, that goeth forth over the face of the whole earth:
for it was twenty Cubits long and ten Cubits broad, a great and flying Role, which when that Prophet beheld in a Vision, the Angel which gave the Interpretation, said, This is the curse, that Goes forth over the face of the Whole earth:
How many deaths and destructions do attend and inviron this accursed Sin! the death of his estate and substance which shall be consumed, the death of Sin,
How many death's and destructions do attend and environ this accursed since! the death of his estate and substance which shall be consumed, the death of since,
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and I cannot now forsake the habit? and yet the Thief (who notwithstanding hath his Curse written also in the other side of Zecharies flying Role) may be the better excused of the two,
and I cannot now forsake the habit? and yet the Thief (who notwithstanding hath his Curse written also in the other side of Zechariah flying Role) may be the better excused of the two,
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And why can it not be done? what should hinder that we may not forsake it? where lies the labour or wherein doth the difficulty consist that it should be so invincible? Why, what saith Chrysostom (Homil. 17. on Mat.) Nunquid pecuniarum opus est impensa? Nunquid aerumnis & sudore perficitur? is it a business that requires the expence of any great sums of our money,
And why can it not be done? what should hinder that we may not forsake it? where lies the labour or wherein does the difficulty consist that it should be so invincible? Why, what Says Chrysostom (Homily 17. on Mathew) Whether pecuniarum opus est impensa? Whether aerumnis & Sudore perficitur? is it a business that requires the expense of any great sums of our money,
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and doth still nourisn, and disuse without any great difficulty can again starve and strangle, Tantummodo velle sufficit, only set thy will to it, and the business is ended;
and does still nourisn, and disuse without any great difficulty can again starve and strangle, Tantummodo velle sufficit, only Set thy will to it, and the business is ended;
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for the body doth naturally obey the mind so easily and readily, ut vix à servitio discernatur imperium, that the wit of man (saith St. Austin, ) can hardly discern between the command of the one and the execution of the other;
for the body does naturally obey the mind so Easily and readily, ut vix à servitio discernatur imperium, that the wit of man (Says Saint Austin,) can hardly discern between the command of the one and the execution of the other;
but a resolved Will, that is ever accompanied with watchful and diligent endeavour, which the Tongue of all other doth especially require of us, (as the same Father elsewhere speaks) Lingua facilitatem habet motûs, in udo posita est, facile labitur in lubrico, The Tongue hath a great facility in motion,
but a resolved Will, that is ever accompanied with watchful and diligent endeavour, which the Tongue of all other does especially require of us, (as the same Father elsewhere speaks) Lingua facilitatem habet motûs, in udo Posita est, facile labitur in lubrico, The Tongue hath a great facility in motion,
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And therefore quanto illa cilius movetur, tanto tu adversus illam fixus esto, The more movable the Tongue is, the more immovable and fixt must be thy resolution and Care;
And Therefore quanto illa cilius movetur, tanto tu Adversus Illam fixus esto, The more movable the Tongue is, the more immovable and fixed must be thy resolution and Care;
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For vigilance will conquer it, and the fear of God will beget vigilance, and the meditation that thou art a Christian, that must render an account of all at the last day, is able to instil the fear of God into thy heart, saith the same St. Austin, who doth also incourage us not only by his exhortation,
For vigilance will conquer it, and the Fear of God will beget vigilance, and the meditation that thou art a Christian, that must render an account of all At the last day, is able to instil the Fear of God into thy heart, Says the same Saint Austin, who does also encourage us not only by his exhortation,
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but how freed he himself? Timendo Deum Jurationem abstulimus de ore nostro, The fear of God (saith he) stripped it from my Tongue, Luctatus sum, &c. For I wrestled with the evil use and wrestling I called upon God,
but how freed he himself? Timendo God Jurationem abstulimus de over nostro, The Fear of God (Says he) stripped it from my Tongue, Luctatus sum, etc. For I wrestled with the evil use and wrestling I called upon God,
and then fear, and fearing wrestle, and wrestling call, and calling, we shall certainly receive assistance, undoubtedly to conquer yea and to insult over it conquered, with a Nihil mihi facilius, nothing is now so easy unto me as not to swear.
and then Fear, and fearing wrestle, and wrestling call, and calling, we shall Certainly receive assistance, undoubtedly to conquer yea and to insult over it conquered, with a Nihil mihi Facilius, nothing is now so easy unto me as not to swear.
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as being a presumptuous irreverence in the very face and against the very honour of the Almighty, which cannot possibly consist with his fear, which is the surest bank and bulwork against all ungodliness.
as being a presumptuous irreverence in the very face and against the very honour of the Almighty, which cannot possibly consist with his Fear, which is the Surest bank and bulwark against all ungodliness.
And as little marvel that the Lord for both respects, as well for our benefit and good as for the fear and reverence of his own Name, injoineth this as the very first thing we should beg of him in our prayers, Sanctificetur Nomen tuum, hallowed be thy Name:
And as little marvel that the Lord for both respects, as well for our benefit and good as for the Fear and Reverence of his own Name, enjoin this as the very First thing we should beg of him in our Prayers, Sanctificetur Nome tuum, hallowed be thy Name:
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for which reason, St. James seems worthily to inlarge our Saviour's instruction, swear not at all with an Ante omnia, above all things, my brethren, swear not at all.
for which reason, Saint James seems worthily to enlarge our Saviour's instruction, swear not At all with an Ante omnia, above all things, my brothers, swear not At all.
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If the awful fear of thy Majesty may not deter us, at least let the dreadful fear of thy Judgments terrify us from this presumptuous sin, that it get not the dominion over us:
If the awful Fear of thy Majesty may not deter us, At least let the dreadful Fear of thy Judgments terrify us from this presumptuous since, that it get not the dominion over us:
and instead thereof grant unto us, so to Reverence his holy Name now, as we may be admitted with Saints and Angels everlastingly to magnify and adore it, in thy Eternal Kingdom hereafter.
and instead thereof grant unto us, so to reverence his holy Name now, as we may be admitted with Saints and Angels everlastingly to magnify and adore it, in thy Eternal Kingdom hereafter.
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Fear God, and keep his Commandments. For this is the whole Duty of Man. For God, &c. THIS whole Book is nothing else, but a Search and Enquiry of King Solomon into that grand and famous Question de Summo Bono, what may be the chief Wisdom and happiness of Man in this Mortality.
fear God, and keep his commandments. For this is the Whole Duty of Man. For God, etc. THIS Whole Book is nothing Else, but a Search and Enquiry of King Solomon into that grand and famous Question the Summo Bono, what may be the chief Wisdom and happiness of Man in this Mortality.
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And this Verse with that other which follows, as they close up the Book, so they contain the Conclusion of the point, a full discovery and resolution of that which in the former Chapters was but fearched after and enquired into:
And this Verse with that other which follows, as they close up the Book, so they contain the Conclusion of the point, a full discovery and resolution of that which in the former Chapters was but fearched After and inquired into:
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and that we may take it for full satisfaction to the Question, he assures us, that it is the Conclusion too of the whole matter, Let us hear, &c. A Conclusion then we may be bold to term it, for so it is, and so it terms it self:
and that we may take it for full satisfaction to the Question, he assures us, that it is the Conclusion too of the Whole matter, Let us hear, etc. A Conclusion then we may be bold to term it, for so it is, and so it terms it self:
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And both backt with two Reasons, (He will not beg the Conclusion, but prove it) For this is the duty, the whole duty, not of the Priest or some of the People,
And both backed with two Reasons, (He will not beg the Conclusion, but prove it) For this is the duty, the Whole duty, not of the Priest or Some of the People,
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For there is a day approaching wherein he will make a severe enquiry into this Duty, censure the Breakers Terribly, and honour the Observers Eternally.
For there is a day approaching wherein he will make a severe enquiry into this Duty, censure the Breakers Terribly, and honour the Observers Eternally.
So that you see he doth not beg the Conclusion, if he beg any thing, it is Audience and Attention, which indeed he doth in a Solemn Preface for the purpose, Let us hear, &c.
So that you see he does not beg the Conclusion, if he beg any thing, it is Audience and Attention, which indeed he does in a Solemn Preface for the purpose, Let us hear, etc.
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That so his distasteful Conclusion lying between both, between the Preface and Proof, might be fortifyed behind and before, in the Van and in the Reare, be led in and carryed out with Reasons and Arguments, that might procure and gain it entertainment.
That so his distasteful Conclusion lying between both, between the Preface and Proof, might be fortified behind and before, in the Van and in the Rear, be led in and carried out with Reasons and Arguments, that might procure and gain it entertainment.
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with what Appetite doth the Ear presently fall to, and how ready themselves (though couzened with a Goat instead of Venison like blind Isaac ) even to bles• 〈 ◊ 〉 us for it? There needs no Audiamus, no Exhortations, or Prefaces for attention here;
with what Appetite does the Ear presently fallen to, and how ready themselves (though cozened with a Goat instead of Venison like blind Isaac) even to bles• 〈 ◊ 〉 us for it? There needs no Let us hear, no Exhortations, or Prefaces for attention Here;
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who shall not attend unto him, and even hang narrantis ab ore, if he but open his lips? And yet in such cases as these, (though he well knew his own Wisdom and Power) yet he is not so confident of his Authority and Person,
who shall not attend unto him, and even hang narrantis ab over, if he but open his lips? And yet in such cases as these, (though he well knew his own Wisdom and Power) yet he is not so confident of his authority and Person,
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and give himself too, for an Example in it, become both Preacher and Auditor, not refusing to include himself in that Duty which he doth urge upon others;
and give himself too, for an Exampl in it, become both Preacher and Auditor, not refusing to include himself in that Duty which he does urge upon Others;
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or let them hear, but like Solomon in this place, with an Audiamus nos, Let us be hearers as well as speakers, especially in such Conclusions as this:
or let them hear, but like Solomon in this place, with an Let us hear nos, Let us be hearers as well as Speakers, especially in such Conclusions as this:
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And sure it is something the likelier to be heard, and regarded too, for that, were it nothing else, that yet it is a Conclusion, a truth orderly drawn,
And sure it is something the likelier to be herd, and regarded too, for that, were it nothing Else, that yet it is a Conclusion, a truth orderly drawn,
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And this shews it to be something more than a bare conclusion, a material one, of and to the matter, indeed to that matter, which of all other is most material.
And this shows it to be something more than a bore conclusion, a material one, of and to the matter, indeed to that matter, which of all other is most material.
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And indeed it is a principal Stratagem of the Arch-enemy of Mankind by curious impertinences to divert the mind from those real and necessary points that concern their Souls,
And indeed it is a principal Stratagem of the Archenemy of Mankind by curious impertinences to divert the mind from those real and necessary points that concern their Souls,
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An unhappiness whereof these latter times have sufficiently tasted, the Children of the Church for these many years imploying their wits in nothing so willingly as in wrangling with their Mother,
an unhappiness whereof these latter times have sufficiently tasted, the Children of the Church for these many Years employing their wits in nothing so willingly as in wrangling with their Mother,
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and that about trifles, every light Ceremony and almost Circumstance, that concerns but the outward forms of the external worship of God, neglecting in the mean time that, which is indeed material, the internal truth and substance of his service.
and that about trifles, every Light Ceremony and almost Circumstance, that concerns but the outward forms of the external worship of God, neglecting in the mean time that, which is indeed material, the internal truth and substance of his service.
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and keep the Commandments of both, for this is their duty too, and this indeed would be to some purpose, that so they might be at leisure to set their working heads about some more pertinent questions, not about a Cap or a Surplice or the like,
and keep the commandments of both, for this is their duty too, and this indeed would be to Some purpose, that so they might be At leisure to Set their working Heads about Some more pertinent questions, not about a Cap or a Surplice or the like,
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but rather about such as are solid, such as that in the Gospel, Quid faciendum? What shall I do that I may inherit eternal life? and pursue it home, not leaving until they have brought it to Solomons Conclusion here, Fear God and keep his Commandments.
but rather about such as Are solid, such as that in the Gospel, Quid faciendum? What shall I do that I may inherit Eternal life? and pursue it home, not leaving until they have brought it to Solomons Conclusion Here, fear God and keep his commandments.
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And therefore that we might have all in little he infers this, as briefly including the whole matter, not only of this and those books that were already written,
And Therefore that we might have all in little he infers this, as briefly including the Whole matter, not only of this and those books that were already written,
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For when we have imbroiled and wearied our selves in the pursuit of the things of this world, it will be to no purpose, no though they succeed according to our desires;
For when we have embroiled and wearied our selves in the pursuit of the things of this world, it will be to no purpose, no though they succeed according to our Desires;
if when he hath done, he lose his own Soul afterwards for ever? After all his vain labour spent, he will find this is the only business and profitable imployment he must set himself down unto in the end.
if when he hath done, he loose his own Soul afterwards for ever? After all his vain labour spent, he will find this is the only business and profitable employment he must Set himself down unto in the end.
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When we have entangled our selves in all those fine and delicate webs of the Seraphical Doctors, which when once we come within Ken of the Port of Death, whither all winds serve to drive us, will be swept away in an instant, like those of the Spider;
When we have entangled our selves in all those fine and delicate webs of the Seraphical Doctors, which when once we come within Ken of the Port of Death, whither all winds serve to drive us, will be swept away in an instant, like those of the Spider;
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when I say all these aerial disputes are ended, this will be found the only solid Conclusion, whereunto our meditations must betake themselves at the last,
when I say all these aerial disputes Are ended, this will be found the only solid Conclusion, whereunto our meditations must betake themselves At the last,
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as being the last and utmost issue, end and upshot of all Conclusions speculative or practick, to be done or to be studied, Fear God and keep his Commandments.
as being the last and utmost issue, end and upshot of all Conclusions speculative or practic, to be done or to be studied, fear God and keep his commandments.
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So much doth Solomon magnify his plain and despised text, that if it may not be received upon his authority, request and example, it might yet be entertained for its own worth,
So much does Solomon magnify his plain and despised text, that if it may not be received upon his Authority, request and Exampl, it might yet be entertained for its own worth,
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We can do no less, and that we may do so, hear it indeed, we will now pass from the Preface to the Conclusion it self, from the Conclusion of the matter, to the matter of the Conclusion, Fear God and keep his Commandments;
We can do no less, and that we may do so, hear it indeed, we will now pass from the Preface to the Conclusion it self, from the Conclusion of the matter, to the matter of the Conclusion, fear God and keep his commandments;
But the Son of Syrach goes farther, and makes it to begin and finish it too unto the full, for the fear of the Lord, saith he, is the fulness of wisdom;
But the Son of Sirach Goes farther, and makes it to begin and finish it too unto the full, for the Fear of the Lord, Says he, is the fullness of Wisdom;
Fear hath pain in it, and he that feareth is not perfect in love, saith St. John. But what saith Siracides; The fear of the Lord maketh a merry heart, and giveth joy and gladness.
fear hath pain in it, and he that fears is not perfect in love, Says Saint John. But what Says Sirach; The Fear of the Lord makes a merry heart, and gives joy and gladness.
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Nay not so, The fear of the Lord is clean and endureth for ever, saith David. Again, Work out your salvation with fear and trembling, saith St. Paul unto the Philippians: Tou have not received the spirit of bondage again to fear, saith the same Apostle unto the Romans: what is this but fear and fear not? yea what else saith our Saviour? Fear not, little Flock,
Nay not so, The Fear of the Lord is clean and Endureth for ever, Says David. Again, Work out your salvation with Fear and trembling, Says Saint Paul unto the Philippians: Tou have not received the Spirit of bondage again to Fear, Says the same Apostle unto the Romans: what is this but Fear and Fear not? yea what Else Says our Saviour? fear not, little Flock,
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how assured of the Kingdom? Of necessity therefore, to reconcile these seeming contradictions, Divines have been driven to distinguish of fears and persons too, unto whom they are appliable;
how assured of the Kingdom? Of necessity Therefore, to reconcile these seeming contradictions, Divines have been driven to distinguish of fears and Persons too, unto whom they Are appliable;
if it look upon secular and worldly evils (for generally Timor est expectatio mali ) and through too much apprehension run into excess, it then takes the name of Timor mundanus, a worldly and secular fear,
if it look upon secular and worldly evils (for generally Timor est expectatio mali) and through too much apprehension run into excess, it then Takes the name of Timor mundanus, a worldly and secular Fear,
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and when it hath not dominion, yet because it hath undoubtedly in all, that are not perfect in love, some greater hold than it should have, that of our Saviour is but just,
and when it hath not dominion, yet Because it hath undoubtedly in all, that Are not perfect in love, Some greater hold than it should have, that of our Saviour is but just,
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but withal induceth another fear, of another both name and nature, Timor castus & filialis, a chast and filial fear, the fear of offence, not of punishment, a fear not only good in it self,
but withal induceth Another Fear, of Another both name and nature, Timor Chaste & filialis, a chaste and filial Fear, the Fear of offence, not of punishment, a Fear not only good in it self,
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and contemplating, as well as it may, or as far as it dares, the Sanctity, Power, and Immensity, the infinite Majesty and glory of the divine Essence or Deity, is strucken with admiration and adoration too of so great and inconceivable Excellence, from whence it takes another denomination,
and contemplating, as well as it may, or as Far as it dares, the Sanctity, Power, and Immensity, the infinite Majesty and glory of the divine Essence or Deity, is strucken with admiration and adoration too of so great and inconceivable Excellence, from whence it Takes Another denomination,
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But yet though these fears abstractedly considered, have their several forms whereby they are differenced, and are in supream degrees some of them incompatible;
But yet though these fears abstractedly considered, have their several forms whereby they Are differenced, and Are in supreme Degrees Some of them incompatible;
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and founded in love, yet because liable, through this body of death, unto frailties and sometimes unto falls, are now and then found to be sensible also of his wrath:
and founded in love, yet Because liable, through this body of death, unto frailties and sometime unto falls, Are now and then found to be sensible also of his wrath:
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And therefore for such as grow high through the favours of God, and more consident than their behaviour under them can warrant, the Scriptures want not corrosives to beat down the proud flesh, and abate the presumptuous Spirit.
And Therefore for such as grow high through the favours of God, and more confident than their behaviour under them can warrant, the Scriptures want not corrosives to beatrice down the proud Flesh, and abate the presumptuous Spirit.
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But on the other side, where this fear and trembling hath taken hold, and the humbled Soul steeping it self in the sense and sorrow of her sins, comes to labour under its own grief, in this Case there wants not Balm in Gilead, neither Lenitives,
But on the other side, where this Fear and trembling hath taken hold, and the humbled Soul steeping it self in the sense and sorrow of her Sins, comes to labour under its own grief, in this Case there Wants not Balm in Gilead, neither Lenitives,
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and what is your Fathers will? why, fear not little Flock, it is your Fathers will to give such for their sorrow now, a Kingdom of joy hereafter, to wit, in sensu composito, if they run not back again into those sins,
and what is your Father's will? why, Fear not little Flock, it is your Father's will to give such for their sorrow now, a Kingdom of joy hereafter, to wit, in sensu composito, if they run not back again into those Sins,
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Thus the Scriptures are not contradictory, only they suit divers fears with different properties, and contrary dispositions with as opposite exhortations,
Thus the Scriptures Are not contradictory, only they suit diverse fears with different properties, and contrary dispositions with as opposite exhortations,
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And when duties are performed formally on that manner because duties, and such, as in the breach whereof we know the God, whom we love, is offended, it is the fear then of offence not of punishment:
And when duties Are performed formally on that manner Because duties, and such, as in the breach whereof we know the God, whom we love, is offended, it is the Fear then of offence not of punishment:
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So they are all joyned here in the text, and when they are joyned too in man their subject, the ywill make up that compleat fear which indeed is the full and compleat worship, internal worship and service of God;
So they Are all joined Here in the text, and when they Are joined too in man their Subject, the ywill make up that complete Fear which indeed is the full and complete worship, internal worship and service of God;
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And therefore in the Scripture, it is usually taken even for our whole Religion, Piety and Adoration of the Divinity, according to that of David, O come hither,
And Therefore in the Scripture, it is usually taken even for our Whole Religion, Piety and Adoration of the Divinity, according to that of David, Oh come hither,
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So Jacob in like manner when he sware unto Laban, he swore by the fear of his Father Isaac, to wit by that God whom his Father Isaac feared, that is worshiped and served.
So Jacob in like manner when he sware unto Laban, he swore by the Fear of his Father Isaac, to wit by that God whom his Father Isaac feared, that is worshipped and served.
but the reverential fear is love, and something more than love, even Veneration too, as acknowledging the love to be, not like that of ordinary friendships inter Pares, between Companions,
but the reverential Fear is love, and something more than love, even Veneration too, as acknowledging the love to be, not like that of ordinary friendships inter Pares, between Sodales,
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and it is but right that he demands, where it is, or what may become of it? It seems to be fled with Astraea to Heaven, sure I am, it may trouble a man to find it out any where upon earth.
and it is but right that he demands, where it is, or what may become of it? It seems to be fled with Astraea to Heaven, sure I am, it may trouble a man to find it out any where upon earth.
And as for the other, the fear of reverence, and that principally in the holy place where his special presence hath made it especially due, that is so far from regard,
And as for the other, the Fear of Reverence, and that principally in the holy place where his special presence hath made it especially due, that is so Far from regard,
Is not the question just then in these times also, ubi timor meus? where is his fear indeed, where any of his fears? sure they have all left this world,
Is not the question just then in these times also, ubi timor meus? where is his Fear indeed, where any of his fears? sure they have all left this world,
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so we may avoid these, save our goods from loss, our names from disgrace, our skin from hurt, our bodies from death, we can sin on merrily, it little matters for him that can cast both body and soul into Hell fire.
so we may avoid these, save our goods from loss, our names from disgrace, our skin from hurt, our bodies from death, we can sin on merrily, it little matters for him that can cast both body and soul into Hell fire.
but fear not ye their fear, neither be afraid, but sanctify the Lord himself, Is metus vester, is pavor esto, let him be your fear, let him be your dread.
but Fear not you their Fear, neither be afraid, but sanctify the Lord himself, Is metus vester, is pavor esto, let him be your Fear, let him be your dread.
And therefore the Apostle gives unto him universal subjection, and conscientious too. Let every one, yea omnis anima, let every soul be subject to the higher powers.
And Therefore the Apostle gives unto him universal subjection, and conscientious too. Let every one, yea omnis anima, let every soul be Subject to the higher Powers.
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yet is it in regard of its original, and derivation, clearly independent, as being not derivable into the Priesthood from any Prince or Potentate upon earth,
yet is it in regard of its original, and derivation, clearly independent, as being not derivable into the Priesthood from any Prince or Potentate upon earth,
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But yet all this, were not that other Royal Power propitious upon earth, I think would be of little force in these days to preserve them from contempt, or confusion, crushing confusion;
But yet all this, were not that other Royal Power propitious upon earth, I think would be of little force in these days to preserve them from contempt, or confusion, crushing confusion;
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But blessed be God, he that is the defender of the Faith and Doctrine of the Church, in his Piety and Princely Goodness is pleased to be the Defender also of her Jurisdiction and Discipline.
But blessed be God, he that is the defender of the Faith and Doctrine of the Church, in his Piety and Princely goodness is pleased to be the Defender also of her Jurisdiction and Discipline.
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as not well affecting any either Power or Prerogative but their own, were it not for this, would soon level all by their own Rule, that is level with the ground, lay all Power Ecclesiastick and Honour too,
as not well affecting any either Power or Prerogative but their own, were it not for this, would soon level all by their own Rule, that is level with the ground, lay all Power Ecclesiastic and Honour too,
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But then they may do well to think of another dust too, the dust of our heels, which if but justly shaken, there is one that assures us the sorrows of such Contemners will prove more insufferable,
But then they may do well to think of Another dust too, the dust of our heels, which if but justly shaken, there is one that assures us the sorrows of such Contemners will prove more insufferable,
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It is but right therefore and well too, that the Regal Power is the Superior, that so as it is the Moderator and Governour of the temporal, it might be also the Protector of the spiritual, causing that fear and reverence which is due unto both, to be paid also respectively unto either.
It is but right Therefore and well too, that the Regal Power is the Superior, that so as it is the Moderator and Governor of the temporal, it might be also the Protector of the spiritual, causing that Fear and Reverence which is due unto both, to be paid also respectively unto either.
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And therefore to fear such Men, is not to fear Men, but God, since the fear is not so much exhibited unto their naked persons as unto those beams and participations of the Divinity wherewith they are clothed.
And Therefore to Fear such Men, is not to Fear Men, but God, since the Fear is not so much exhibited unto their naked Persons as unto those beams and participations of the Divinity wherewith they Are clothed.
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nay as the Poet, Si fractus illabatur orbis, Impavidum ferient ruinae, though the whole world should disjoint and fall, he would be buried in the ruines of it without fear,
nay as the Poet, Si fractus illabatur Orbis, Impavidum ferient ruinae, though the Whole world should disjoined and fallen, he would be buried in the ruins of it without Fear,
So God himself, as Job testifies, And unto man he said, as if it were the product and total of all that is or may be said unto him, the fear of the Lord, that is wisdom,
So God himself, as Job Testifies, And unto man he said, as if it were the product and total of all that is or may be said unto him, the Fear of the Lord, that is Wisdom,
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as having so much of sin, as it wants of absolute perfection, which they suppose, the Law under the high terms of eternal death doth require at every mans hands.
as having so much of since, as it Wants of absolute perfection, which they suppose, the Law under the high terms of Eternal death does require At every men hands.
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But this is apparently mistaken, for evident it is, that the Law under the penalty enforceth only essential goodness, not so, that, which is gradual, otherwise the holy Angels may now sin in Heaven,
But this is apparently mistaken, for evident it is, that the Law under the penalty enforceth only essential Goodness, not so, that, which is gradual, otherwise the holy Angels may now sin in Heaven,
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for they excel one another as in nature so in their zeal and operations, yea he that is holier than the Angels, Christ himself would be endangered, of whom the Scriptures do plainly affirm, that he prayed at one time more earnestly than at another;
for they excel one Another as in nature so in their zeal and operations, yea he that is Holier than the Angels, christ himself would be endangered, of whom the Scriptures do plainly affirm, that he prayed At one time more earnestly than At Another;
That in every good and divine action the flesh lusting against the spirit, doth by that malignant influence, corrupt and vitiate even with sin the whole operation.
That in every good and divine actium the Flesh lusting against the Spirit, does by that malignant influence, corrupt and vitiate even with since the Whole operation.
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But what if the lusting flesh do not always move and in every action? What if when it moves, it doth not yet enter into composition with that act, that subdues and quells it? as indeed it doth not:
But what if the lusting Flesh do not always move and in every actium? What if when it moves, it does not yet enter into composition with that act, that subdues and quells it? as indeed it does not:
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what if the vertue of such conquering acts be the greater by the opposition? as indeed it is ever the more excellent, by how much it breaks through stronger resistance, according to that of our Saviour, virtus mea in infirmitate perficitur.
what if the virtue of such conquering acts be the greater by the opposition? as indeed it is ever the more excellent, by how much it breaks through Stronger resistance, according to that of our Saviour, virtus mea in Infirmity perficitur.
And that we take it not for such a sin, as transgresseth the Law, he is bold to say, that the righteousness of the Law is fulfilled in those, that walk not after the flesh, not that have no carnal motions, but after the Spirit. St. Austin therefore, they conceive, said well, that when the appetite doth lust but the will doth not like it, is as when Eve had eaten,
And that we take it not for such a since, as Transgresseth the Law, he is bold to say, that the righteousness of the Law is fulfilled in those, that walk not After the Flesh, not that have no carnal motions, but After the Spirit. Saint Austin Therefore, they conceive, said well, that when the appetite does lust but the will does not like it, is as when Eve had eaten,
and be not raised by our unhappy fancy, which the Will sets on work, or by some act or custom of Sin, which the Will hath already wrought, they are not in their opinion sinful,
and be not raised by our unhappy fancy, which the Will sets on work, or by Some act or custom of since, which the Will hath already wrought, they Are not in their opinion sinful,
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yea and Christ too the subject of sin, that was not without a natural inclination directly opposite to the known will of God, otherwise he could never have said as he doth, not my will but thy will be done.
yea and christ too the Subject of since, that was not without a natural inclination directly opposite to the known will of God, otherwise he could never have said as he does, not my will but thy will be done.
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No doubt but by the lustings of the flesh, humane frailties and imperfections more than enough may and do too often cleave like moles and stains unto the divinest actions of the most spiritual men;
No doubt but by the lustings of the Flesh, humane frailties and imperfections more than enough may and do too often cleave like Moles and stains unto the Divinest actions of the most spiritual men;
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And therefore from such surreptitious and involuntary defects to conclude, that no man can love God with all his heart (clean contrary to the testimonies of the Scripture, That the just man falleth seven times a day, to wit into sin,
And Therefore from such surreptitious and involuntary defects to conclude, that no man can love God with all his heart (clean contrary to the testimonies of the Scripture, That the just man falls seven times a day, to wit into since,
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and the divinest action in the eye of the Law, but a mortal and deadly Sin), is an exaggeration that doth but rack and tenter a truth until it burst into two errors and dangerous ones, both in Gods regard and mans.
and the Divinest actium in the eye of the Law, but a Mortal and deadly since), is an exaggeration that does but rack and tenter a truth until it burst into two errors and dangerous ones, both in God's regard and men.
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In Gods name therefore and mans too, let us be content to speak as the Scriptures do, which in this here and more than a thousand places besides do seriously urge and necessarily require the observance of the Law and keeping of the Commandments, which St. John tells us, through the grace of Christ are not grievous neither.
In God's name Therefore and men too, let us be content to speak as the Scriptures do, which in this Here and more than a thousand places beside doe seriously urge and necessarily require the observance of the Law and keeping of the commandments, which Saint John tells us, through the grace of christ Are not grievous neither.
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For what is this indeed but to withdraw men from their duty, and teach them disobedience? for even duties cease to be due, whensoever they begin not to be possible.
For what is this indeed but to withdraw men from their duty, and teach them disobedience? for even duties cease to be due, whensoever they begin not to be possible.
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But this is every mans constant duty, and the whole duty of every man, the invincible reason wherewith Solomon here backs his conclusion, and withal confutes this opinion.
But this is every men constant duty, and the Whole duty of every man, the invincible reason wherewith Solomon Here backs his conclusion, and withal confutes this opinion.
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Neither indeed they, nor any people else under Heaven, since that promise (The seed of the woman shall bruise the serpents head) are so meerly under the Law either of Moses, or Nature,
Neither indeed they, nor any people Else under Heaven, since that promise (The seed of the woman shall bruise the Serpents head) Are so merely under the Law either of Moses, or Nature,
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but that if they do their duty, keep the Commandments which they have, and glorify God according to their knowledge, they may (for ought I understand) be saved too by the Gospel, which they knew not,
but that if they do their duty, keep the commandments which they have, and Glorify God according to their knowledge, they may (for ought I understand) be saved too by the Gospel, which they knew not,
for even the Gentiles so doing, their incircumcision shall be counted for circumcision, as the circumcision otherwise is esteemed but as incircumcision.
for even the Gentiles so doing, their incircumcision shall be counted for circumcision, as the circumcision otherwise is esteemed but as incircumcision.
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The Gospel therefore doth not evacuate, as St. Paul speaks, but establish the Law, since every man is therefore bound in duty unto the Law because not absolutely excluded from all benefit of the Gospel;
The Gospel Therefore does not evacuate, as Saint Paul speaks, but establish the Law, since every man is Therefore bound in duty unto the Law Because not absolutely excluded from all benefit of the Gospel;
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than any people else before that fulness came, as being bound now by the special coming of the Holy Ghost to keep the Commandments not in the oldness of the letter, which as it seems was sufficient,
than any people Else before that fullness Come, as being bound now by the special coming of the Holy Ghost to keep the commandments not in the oldness of the Letter, which as it seems was sufficient,
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yet is it most true, that so long as any shall continue wittingly and deliberately to transgress the Law, they are not capable of this or any other benefit of the Gospel:
yet is it most true, that so long as any shall continue wittingly and deliberately to transgress the Law, they Are not capable of this or any other benefit of the Gospel:
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Now then, saith even St. Paul, on whom they rely, speaking of the time of the Gospel, now then there is no condemnation, and no condemnation is full justification,
Now then, Says even Saint Paul, on whom they rely, speaking of the time of the Gospel, now then there is no condemnation, and no condemnation is full justification,
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If we say we have Communion with him, and walk in darkness, we lye, saith St. John, and do not the truth, 1 John i. 6. He that loveth not his Brother, that is one of those, that according to him walks in darkness;
If we say we have Communion with him, and walk in darkness, we lie, Says Saint John, and do not the truth, 1 John i. 6. He that loves not his Brother, that is one of those, that according to him walks in darkness;
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yea manet in morte, he remains in death, 1 Joh. iii. 14. And what is said of one Sinner, is true of all, for be not deceived, neither Fornicator, Adulterer, unclean person,
yea manet in morte, he remains in death, 1 John iii. 14. And what is said of one Sinner, is true of all, for be not deceived, neither Fornicator, Adulterer, unclean person,
and unto the Christian Religion of all other most essential though most abused, as discovering the necessity of the Gospel and invalidity of the Law, with the main differences and union too of both Law and Gospel;
and unto the Christian Religion of all other most essential though most abused, as discovering the necessity of the Gospel and invalidity of the Law, with the main differences and Union too of both Law and Gospel;
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If any thing lead the way unto that, it must be the perfect reconciliation of these two, which by divers ways and distinctions hath been attempted on either side,
If any thing led the Way unto that, it must be the perfect reconciliation of these two, which by diverse ways and Distinctions hath been attempted on either side,
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because the Law being once broken, no after-observance can so satisfy for the breach, but that it will still condemn all those that shall stand at that Tribunal.
Because the Law being once broken, no after-observance can so satisfy for the breach, but that it will still condemn all those that shall stand At that Tribunal.
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for since their second Justification is but the increase and augmentation of that Righteousness which is infused in the first, they cannot be two justifications,
for since their second Justification is but the increase and augmentation of that Righteousness which is infused in the First, they cannot be two justifications,
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and is choked utterly with the self same answer. Others on the other side distinguish Justus factus, from Justus declaratus, of justification before God,
and is choked utterly with the self same answer. Others on the other side distinguish Justus factus, from Justus declaratus, of justification before God,
for nothing is plainer than that both of them speak of justification in the sight of God, St. James as well as St Paul; for he plainly denies salvation unto faith,
for nothing is plainer than that both of them speak of justification in the sighed of God, Saint James as well as Saint Paul; for he plainly Denies salvation unto faith,
That way therefore which is most general and hath been thought the best peradventure, because the subtlest, is to distinguish between the act of justifying,
That Way Therefore which is most general and hath been Thought the best Peradventure, Because the subtlest, is to distinguish between the act of justifying,
Why, but how then shall they be reconciled? surely no way so well, as by looking unto their different intentions, from whence it will appear, that St. Paul removes works, all works from being the things that do justifie;
Why, but how then shall they be reconciled? surely no Way so well, as by looking unto their different intentions, from whence it will appear, that Saint Paul removes works, all works from being the things that do justify;
For the purpose of St. Paul, is by the breach of the Law, to demonstrate the necessity of the Gospel, that that only is the power of God unto Salvation;
For the purpose of Saint Paul, is by the breach of the Law, to demonstrate the necessity of the Gospel, that that only is the power of God unto Salvation;
Now St. James intent is only to vindicate this wholsom and necessary Doctrine from the abuse of Heretical Spirits, whose evil words had at once corrupted both St. Pauls meaning and their own good manners, affirming, that since works could not justifie, no works were necessary,
Now Saint James intent is only to vindicate this wholesome and necessary Doctrine from the abuse of Heretical Spirits, whose evil words had At once corrupted both Saint Paul's meaning and their own good manners, affirming, that since works could not justify, no works were necessary,
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Against these dissolute Epicures this Apostle, as St. Augustin observes, wholly directs his dispute, the purpose whereof is, not to place justification in the works of the Law (for in many things, saith he, we offend all, and if but in one,
Against these dissolute Epicureans this Apostle, as Saint Augustin observes, wholly directs his dispute, the purpose whereof is, not to place justification in the works of the Law (for in many things, Says he, we offend all, and if but in one,
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And of two sorts of works subservient unto these several justifications, and of two sorts of ways by which they do justify, Works of Perfection and perpetual perfection, that inherently justifie,
And of two sorts of works subservient unto these several justifications, and of two sorts of ways by which they do justify, Works of Perfection and perpetual perfection, that inherently justify,
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These not so, but because found in none but sinners, prepare only and qualifie for the justification of Christ: They justifie, these obtain justification:
These not so, but Because found in none but Sinners, prepare only and qualify for the justification of christ: They justify, these obtain justification:
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And faith alone, alone without these may justifie, yea cannot justifie with them; for such works evacuate faith, as not needing it, which is St. Pauls doctrine.
And faith alone, alone without these may justify, yea cannot justify with them; for such works evacuate faith, as not needing it, which is Saint Paul's Doctrine.
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nor yet continuing that pardon longer, than they shall continue to observe it, saying unto none but the penitent, Thy sins are forgiventhee; nor yet unto them without saying also, Sin no more lest a worse thing happen unto thee. So the terms stand thus;
nor yet Continuing that pardon longer, than they shall continue to observe it, saying unto none but the penitent, Thy Sins Are forgiventhee; nor yet unto them without saying also, since no more lest a Worse thing happen unto thee. So the terms stand thus;
The Commandments therefore are no freewill offering at pleasure, no voluntary duty of gratitude only, but a duty necessary unto our justification here, and eternal wellfare, if any be necessary.
The commandments Therefore Are no freewill offering At pleasure, no voluntary duty of gratitude only, but a duty necessary unto our justification Here, and Eternal welfare, if any be necessary.
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The Apostle saith indeed, that he accounted all things loss and dung too, that he might be found in Christ, not having his own righteousness, which is of the Law,
The Apostle Says indeed, that he accounted all things loss and dung too, that he might be found in christ, not having his own righteousness, which is of the Law,
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which righteousness includes both justification, which is imputative, and sanctification, which is inherent; but yet neither in St. Paul's sence, is our own, because not of the Law,
which righteousness includes both justification, which is imputative, and sanctification, which is inherent; but yet neither in Saint Paul's sense, is our own, Because not of the Law,
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and yet under the eye of God at the same instant, as if we were Watching, Fasting, Praying, Weeping even with Christ himself in the Garden? As though God beheld Men through Christ,
and yet under the eye of God At the same instant, as if we were Watching, Fasting, Praying, Weeping even with christ himself in the Garden? As though God beheld Men through christ,
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one of them will be needless ever or impossible for justification, that is, remission of sins is it self sufficient without imputation of farther sanctity,
one of them will be needless ever or impossible for justification, that is, remission of Sins is it self sufficient without imputation of farther sanctity,
if he need a pardon, he must of necessity be beheld as a sinner, and therefore Remission of sins and perfect Righteousness are opposite forms that cannot at the same time possibly be imputed unto the same person,
if he need a pardon, he must of necessity be beheld as a sinner, and Therefore Remission of Sins and perfect Righteousness Are opposite forms that cannot At the same time possibly be imputed unto the same person,
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Let it suffice then, that our blessed Lord vouchsafed to shed his blood for our sins, let us not therefore suppose that we are not bound to forsake them ourselves;
Let it suffice then, that our blessed Lord vouchsafed to shed his blood for our Sins, let us not Therefore suppose that we Are not bound to forsake them ourselves;
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for the righteousness of justification is perfect, but not inherent, but the righteousness of sanctification now inherent but not perfect, hereafter in that glory, whither it leads us, it will be both perfect and inherent,
for the righteousness of justification is perfect, but not inherent, but the righteousness of sanctification now inherent but not perfect, hereafter in that glory, whither it leads us, it will be both perfect and inherent,
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fulfils the end of his Creation, created unto good works, that we might walk therein; makes effectual the Divine Vocation, for we are called unto holiness;
fulfils the end of his Creation, created unto good works, that we might walk therein; makes effectual the Divine Vocation, for we Are called unto holiness;
is it self our sanctification, for the Commandment is holy and just and good; procures our justification, they wrought righteousness and gained the promises;
is it self our sanctification, for the Commandment is holy and just and good; procures our justification, they wrought righteousness and gained the promises;
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and confirms his Conclusion of, Fear God and keep his Commandments, which is this, For God shall bring every work into judgment with every secret thing,
and confirms his Conclusion of, fear God and keep his commandments, which is this, For God shall bring every work into judgement with every secret thing,
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In the verses precedent, What shall it profit a man (saith Christ) to gain the whole world and lose his own s•ul• or what shall a man give in exchange for his soul? As if he had said, Gain any man what he list or what he can, be it never so much (for the world indeed runs all after gain and never enough) yet if by this means he come at last to lose his own Soul, there is no profit in it.
In the Verses precedent, What shall it profit a man (Says christ) to gain the Whole world and loose his own s•ul• or what shall a man give in exchange for his soul? As if he had said, Gain any man what he list or what he can, be it never so much (for the world indeed runs all After gain and never enough) yet if by this means he come At last to loose his own Soul, there is no profit in it.
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For the son of man, &c. The words deliver up themselves unto us in these particulars. 1. The person, filius hominis, that here is his appellation, The Son of man. 2. The appearance of this Person once more unto the world; venturus est, he shall come.
For the son of man, etc. The words deliver up themselves unto us in these particulars. 1. The person, filius hominis, that Here is his appellation, The Son of man. 2. The appearance of this Person once more unto the world; Coming est, he shall come.
The points lie in the same order, as the words do in the Text, and therefore I shall handle them without any material transposition, beginning first with the Person, that here speaks this of himself,
The points lie in the same order, as the words do in the Text, and Therefore I shall handle them without any material transposition, beginning First with the Person, that Here speaks this of himself,
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as the Son of man, had a Mother, but without any Father, and therefore by the Mothers side only Filius hominis, the Son of Man. There was indeed a woman once, that was filia hominis; Eve taken out of Adam, without the help of woman;
as the Son of man, had a Mother, but without any Father, and Therefore by the Mother's side only Filius hominis, the Son of Man. There was indeed a woman once, that was filia hominis; Eve taken out of Adam, without the help of woman;
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In regard whereof St. Peter being demanded by our Saviour, who do men say, that I the Son of man, a•, Answers, Tu es filius dei viventis, Thou the Son of man art the Son of the ever-living God;
In regard whereof Saint Peter being demanded by our Saviour, who do men say, that I the Son of man, a•, Answers, Tu es filius dei viventis, Thou the Son of man art the Son of the everliving God;
Our Saviour would have all men stand upon their guard, be vigilant and watchful for that hour, have their Loyns ever girt and their Oyle always ready in their Lamps;
Our Saviour would have all men stand upon their guard, be vigilant and watchful for that hour, have their Loins ever girded and their Oil always ready in their Lamps;
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The Angels in Heaven understand it not, yea the Son of man himself, that is to come as the Son of man only, that is in his humane nature, he doth not, he cannot discover the time of his coming.
The Angels in Heaven understand it not, yea the Son of man himself, that is to come as the Son of man only, that is in his humane nature, he does not, he cannot discover the time of his coming.
as Lactantius and others, these all resolve the former for certain, the latter in a strong opinion upon six thousand years for the worlds continuance, two thousand under the Law of Nature, two thousand under that of Moses, and two thousand under the Gospel of Grace:
as Lactantius and Others, these all resolve the former for certain, the latter in a strong opinion upon six thousand Years for the world's Continuance, two thousand under the Law of Nature, two thousand under that of Moses, and two thousand under the Gospel of Grace:
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now mille anni coram Deo, sicut dies una, A thousand years with the Lord are but as one day, one day therefore in signification here, as a thousand years;
now mille anni coram God, sicut dies una, A thousand Years with the Lord Are but as one day, one day Therefore in signification Here, as a thousand Years;
And the self same, they would have yet farther insinuated in the first Patriots and Progenitors of this new-born world, Generis humani satores, the first storers of the Earth with Mankind: six succeded one another in order, and then died:
And the self same, they would have yet farther insinuated in the First Patriots and Progenitors of this newborn world, Generis Humani satores, the First storers of the Earth with Mankind: six succeeded one Another in order, and then died:
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That Jerico, the figure of this world, as being opposed unto Jerusalem, the type of that to come, being six days compassed by the command of God, in the seventh fell utterly,
That Jericho, the figure of this world, as being opposed unto Jerusalem, the type of that to come, being six days compassed by the command of God, in the seventh fell utterly,
and ruined, which happened too, just as the Israelites were going off the Wilderness to possess their promised Land. Some more yet there are to this purpose,
and ruined, which happened too, just as the Israelites were going off the Wilderness to possess their promised Land. some more yet there Are to this purpose,
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and then fifty drawn on six-score, every score producing a thousand, the product that results from the whole must needs be just six thousand years, the general space they conceive for the repentance of the whole world,
and then fifty drawn on six-score, every score producing a thousand, the product that results from the Whole must needs be just six thousand Years, the general Molle they conceive for the Repentance of the Whole world,
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The same these Men collect likewife from the life of Moses, who lived precisely a hundred and twenty years, forty years in the Court of Pharaoh, which answers,
The same these Men collect likewise from the life of Moses, who lived precisely a hundred and twenty Years, forty Years in the Court of Pharaoh, which answers,
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and forty years in the wilderness governing the people of God, and leading them on unto their Land of rest, which design the other two thousand under the conduct and Kingdom of Christ our Lord, who,
and forty Years in the Wilderness governing the people of God, and leading them on unto their Land of rest, which Design the other two thousand under the conduct and Kingdom of christ our Lord, who,
or rather an unrecoverable loss concerning the just age of the world, and how much of it is spent already? But what need such computations? Excellently St. Austin. Omnium de hac re calculantiu• digitos... & quiescere jubet, qui ait, non oft vestruni noscere, &c. He raps all Accountants on the fingers and commands them to cease, who says, it is not for you to know the times and the seasons, which the Father hath put in his own power.
or rather an unrecoverable loss Concerning the just age of the world, and how much of it is spent already? But what need such computations? Excellently Saint Austin. Omnium de hac re calculantiu• digitos... & quiescere jubet, qui ait, non oft vestruni noscere, etc. He raps all Accountants on the fingers and commands them to cease, who Says, it is not for you to know the times and the seasons, which the Father hath put in his own power.
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or think to discover? But such are the cross, and preposterous ways of perverse Mortals, ever attempting to know, where they are enjoyned to be ignorant;
or think to discover? But such Are the cross, and preposterous ways of perverse Mortals, ever attempting to know, where they Are enjoined to be ignorant;
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and there for the most affecting ignorance, where God most requires their knowledge. Otherwise we might find other computations, much fitter to be busyed in;
and there for the most affecting ignorance, where God most requires their knowledge. Otherwise we might find other computations, much fitter to be busied in;
forbear counting of the Times, and think rather upon that, Redde rationem Vilicationis, how we may make up our own Accounts against that day, which when all calculations are ended, will notwithstanding steal upon the world undescryed, like a Thief, saith our Saviour, in the night, when men least dream of it, overtake even these busie Calculators,
forbear counting of the Times, and think rather upon that, Red rationem Vilicationis, how we may make up our own Accounts against that day, which when all calculations Are ended, will notwithstanding steal upon the world undescried, like a Thief, Says our Saviour, in the night, when men least dream of it, overtake even these busy Calculators,
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as the Enemy did Archimedes drawing his Circles for prevention, in the dust, and not suffer him to finish his diagrams, nor These peradventure their Computations:
as the Enemy did Archimedes drawing his Circles for prevention, in the dust, and not suffer him to finish his diagrams, nor These Peradventure their Computations:
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and vailing it up in the cloud of our mortality, when he was content to suffer himself to be contemned, scorn'd and derided, reviled, spit upon and buffeted, scourged with whips,
and vailing it up in the cloud of our mortality, when he was content to suffer himself to be contemned, scorned and derided, reviled, spit upon and buffeted, scourged with whips,
therefore God now exalts him, sets him on high, yea gives him a name above all names, whereat the knees, that now are so stiff, shall then, will they nill they, bow and bend,
Therefore God now exalts him, sets him on high, yea gives him a name above all names, whereat the knees, that now Are so stiff, shall then, will they nill they, bow and bend,
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as having his very being not of himself but of the Father, Fons Deitatis, the fountain that communicates the Deity immediately to the other persons, solely unto the Son, who is therefore Deus de Deo, God of God and light of light.
as having his very being not of himself but of the Father, Fons Deitatis, the fountain that communicates the Deity immediately to the other Persons, solely unto the Son, who is Therefore Deus de God, God of God and Light of Light.
for the time is now come when that of the Apostle, out of David, is to be fulfilled, He shall make his ministers a flaming fire, at least to minister to those flames that shall never be quenched;
for the time is now come when that of the Apostle, out of David, is to be fulfilled, He shall make his Ministers a flaming fire, At least to minister to those flames that shall never be quenched;
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The profest and merciless Mamonist with all his brokers and bribing ministers that assist his incestuous money to engender on it self, in one bundle bound up now,
The professed and merciless Mamonist with all his brokers and bribing Ministers that assist his incestuous money to engender on it self, in one bundle bound up now,
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The Adulterer and his Mistris the Adulteress with the Chamber Attendant, and all other the sordid Factors, that truck and traffick between them, truss't up on an instant in a third fardle,
The Adulterer and his Mistress the Adulteress with the Chamber Attendant, and all other the sordid Factors, that truck and traffic between them, trussed up on an instant in a third Firkin,
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for there seems to be an Emphasis, a strong Accent on it, on this particle of time NONLATINALPHABET, and then he shall render unto every man according to his works.
for there seems to be an Emphasis, a strong Accent on it, on this particle of time, and then he shall render unto every man according to his works.
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And sure it is something well yet, a comfortable hearing to those, that have clear bosoms, that yet there is a Then in store, a time that will come at last,
And sure it is something well yet, a comfortable hearing to those, that have clear bosoms, that yet there is a Then in store, a time that will come At last,
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Here on earth (the Babel of confusion) where all things are mixed and blended together• no mans works can well be discerned or judged of by the reward he receiveth.
Here on earth (the Babel of confusion) where all things Are mixed and blended together• no men works can well be discerned or judged of by the reward he receives.
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The reward of the righteous sometimes happens to the wicked, saith Solomon, and the reward of the wicked is sometimes given to the righteous. No man can know either good or evil by all that is before him.
The reward of the righteous sometime happens to the wicked, Says Solomon, and the reward of the wicked is sometime given to the righteous. No man can know either good or evil by all that is before him.
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now in these latter times, the day of final accounts draws nigh on, seems to slacken the pace and come leisurely after at a distance, God inhibiting as it were the inferiour Courts of his Justice upon earth against the approach of the great day of his general visitation in the Clouds.
now in these latter times, the day of final accounts draws High on, seems to slacken the pace and come leisurely After At a distance, God inhibiting as it were the inferior Courts of his justice upon earth against the approach of the great day of his general Visitation in the Clouds.
In the mean time, because it is mans day, this, he permits men for the most part unto themselves, steers the line of his providence, suffers them to run on at pleasure in their own courses,
In the mean time, Because it is men day, this, he permits men for the most part unto themselves, steers the line of his providence, suffers them to run on At pleasure in their own courses,
For the malevolent and malignant world prone to calumniate the noblest actions, doth usually reward men not according to their works, but its own malignancy.
For the malevolent and malignant world prove to calumniate the Noblest actions, does usually reward men not according to their works, but its own malignancy.
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That of the Poet is most true, and will be ever, virtutem praesentem odimus, envy never fails to attend on present vertue, urit enim fulgore suo, and the more eminent it is, the more it provokes unto envy;
That of the Poet is most true, and will be ever, virtutem praesentem odimus, envy never fails to attend on present virtue, urit enim fulgore Sue, and the more eminent it is, the more it provokes unto envy;
but yet that which follows is true also, sublatam ex oculis quaerimus invidi, future times when it is gone, will do it right and reward it with honour:
but yet that which follows is true also, sublatam ex oculis Seeking invidi, future times when it is gone, will do it right and reward it with honour:
but to bear up manfully notwithstanding into the very eye of the wind and weather, Hoc demum est pietas, hoc quo { que } fortis amor, this is virtue indeed, true and approved love unto God and goodness, removed utterly from the danger of those by-respects of Pride and vain-glory, the cruel Widwifes of Egypt, appointed by the infernal Pharaoh to stifle and smother the Children of the Israelites in the very day of their birth.
but to bear up manfully notwithstanding into the very eye of the wind and weather, Hoc demum est pietas, hoc quo { que } fortis amor, this is virtue indeed, true and approved love unto God and Goodness, removed utterly from the danger of those by-respects of Pride and vainglory, the cruel Widwifes of Egypt, appointed by the infernal Pharaoh to stifle and smother the Children of the Israelites in the very day of their birth.
That which is the stay and solid comfort of every man, is within him, in his own bosome, where he is assured his work is with his God, that judgeth righteous judgment,
That which is the stay and solid Comfort of every man, is within him, in his own bosom, where he is assured his work is with his God, that Judgeth righteous judgement,
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For as Solomon rightly, he that ponders the heart, doth consider it, and he that keepeth thy Soul, doth know it, and he it is that shall reward every man according to his works.
For as Solomon rightly, he that ponders the heart, does Consider it, and he that Keepeth thy Soul, does know it, and he it is that shall reward every man according to his works.
In the mean time that of the Apostle is seasonable, Patientes estote fra•res us { que } in adventum dominis, be ye patient ••til the coming of the Lord;
In the mean time that of the Apostle is seasonable, Patients estote fra•res us { que } in adventum dominis, be you patient ••til the coming of the Lord;
or Paradise, or under the Altar, there they are undoubtedly where the glory of Chirst shines unto then and on them with full assurance of the like glory shortly to be rewealed and wherre with themselves shall be inde•ssibly invested.
or Paradise, or under the Altar, there they Are undoubtedly where the glory of Christ shines unto then and on them with full assurance of the like glory shortly to be rewealed and where with themselves shall be inde•ssibly invested.
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In the presentation and contemplation whereof, mi•abili quadam volupt ate afficiunt up 〈 ◊ ◊ 〉 Their affections, saith Gregory Nazianze• even 〈 ◊ 〉 with marvellous delight, which can be no less than a Paradise of pleasure unto them:
In the presentation and contemplation whereof, mi•abili Quadam volupt ate afficiunt up 〈 ◊ ◊ 〉 Their affections, Says Gregory Nazianze• even 〈 ◊ 〉 with marvellous delight, which can be no less than a Paradise of pleasure unto them:
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But yet, that they now are already in that happy place, or in the actual fruition of that full happiness and glory, which shall hereafter give them the fulness of their reward, this the Scriptures do not seem to teach,
But yet, that they now Are already in that happy place, or in the actual fruition of that full happiness and glory, which shall hereafter give them the fullness of their reward, this the Scriptures do not seem to teach,
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or his going away again and ascending into the highest Heavens, 〈 … 〉 as the Apostle speaks unto the Hebrews, that of the same Apostle may not be denied, All these died and received not the promises,
or his going away again and ascending into the highest Heavens, 〈 … 〉 as the Apostle speaks unto the Hebrews, that of the same Apostle may not be denied, All these died and received not the promises,
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But yet though at rest, they as yet, saith he, received not the promises, and he gives his reason for it too, God having provided some better thing for us, that they without us should not be made perfect.
But yet though At rest, they as yet, Says he, received not the promises, and he gives his reason for it too, God having provided Some better thing for us, that they without us should not be made perfect.
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For as it was not convenient they should be made perfect without us, so neither that we our selves should be made perfect without the rest of our brethren;
For as it was not convenient they should be made perfect without us, so neither that we our selves should be made perfect without the rest of our brothers;
If any were so, who sooner than the Souls of those Saints and Martyrs that refused not even death for Christ and his Gospel? And yet even these are arrayed only in white Robes,
If any were so, who sooner than the Souls of those Saints and Martyrs that refused not even death for christ and his Gospel? And yet even these Are arrayed only in white Robes,
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That so all might be perfected together, and by three degrees according to the three estates, of life, death and judgment, draw on unto the fulness of that perfection,
That so all might be perfected together, and by three Degrees according to the three estates, of life, death and judgement, draw on unto the fullness of that perfection,
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Here in this world we lie as cripples in Solomons Porch, but cured by the name of Jesus, death carrieth us into the body of the Temple where we are leaping for joy, exulting and praising God;
Here in this world we lie as cripples in Solomons Porch, but cured by the name of jesus, death Carrieth us into the body of the Temple where we Are leaping for joy, exulting and praising God;
but in the resurrection, triumphant, and crowned even with that Crown of Righteousness, which the Lord, the just Judge will give, saith St. Paul, in die illo, in that day:
but in the resurrection, triumphant, and crowned even with that Crown of Righteousness, which the Lord, the just Judge will give, Says Saint Paul, in die illo, in that day:
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unto that day, which shall give them the full accomplishment of their sorrows: So St. Jude, Reserved in chains under darkness unto the judgment of the great day.
unto that day, which shall give them the full accomplishment of their sorrows: So Saint U^de, Reserved in chains under darkness unto the judgement of the great day.
They believe therefore, saith St. James, and tremble. And so likewise all other the Spirits lewd and diabolical people, they understand their final and fearful doom already, on which their condemning thoughts do perpetually feed not without infinite regret, indignation and fury,
They believe Therefore, Says Saint James, and tremble. And so likewise all other the Spirits lewd and diabolical people, they understand their final and fearful doom already, on which their condemning thoughts do perpetually feed not without infinite regret, Indignation and fury,
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then shall that old Dragon, the deceiver, with all those apostate people whom he hath deceived, and are not written in the Book of the Lamb, be thrown into that Lake burning with fire and brimstone.
then shall that old Dragon, the deceiver, with all those apostate people whom he hath deceived, and Are not written in the Book of the Lamb, be thrown into that Lake burning with fire and brimstone.
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The latter suppose Heaven to be meerly a free gift, and in the consequences of their Positions, make Hell as free a Collation, as the Kingdom of Heaven.
The latter suppose Heaven to be merely a free gift, and in the consequences of their Positions, make Hell as free a Collation, as the Kingdom of Heaven.
Secondly, The last punishments in Hell, a meer reward in justice, without any thing of free and undeserved collation; otherwise Punishment were not punishment.
Secondly, The last punishments in Hell, a mere reward in Justice, without any thing of free and undeserved collation; otherwise Punishment were not punishment.
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And therefore the Scriptures apply themselves unto both: terming it sometimes an Inheritance by Adoption: sometimes a Crown of Righteousness: sometimes a gift of Grace:
And Therefore the Scriptures apply themselves unto both: terming it sometime an Inheritance by Adoption: sometime a Crown of Righteousness: sometime a gift of Grace:
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In that very place where the Apostle affirms it a Crown of Righteousness, yet that we may receive it as a Crown, rather given than deserved, it follows immediately, which the Lord the righteous Judge shall give me in that day.
In that very place where the Apostle affirms it a Crown of Righteousness, yet that we may receive it as a Crown, rather given than deserved, it follows immediately, which the Lord the righteous Judge shall give me in that day.
There it is a gift, but yet to his sheep, that hear and follow him, d•num dat•m, non personae sed vitae, a gift given, not to the persons of men but to their lives,
There it is a gift, but yet to his sheep, that hear and follow him, d•num dat•m, non personae sed vitae, a gift given, not to the Persons of men but to their lives,
In the v. of St. Ma•thew, it is a reward, merces vestra, your reward is great in the Kingdom of Heaven, yet it is merces coprosa, a great and plenteous reward, magnan•mis, as God said unto Abraham, I am thy exceeding great reward, a reward with excess, far exceeding indeed all the works and passions too of men that are to be rewarded.
In the v. of Saint Ma•thew, it is a reward, merces Vestra, your reward is great in the Kingdom of Heaven, yet it is merces coprosa, a great and plenteous reward, magnan•mis, as God said unto Abraham, I am thy exceeding great reward, a reward with excess, Far exceeding indeed all the works and passion too of men that Are to be rewarded.
So true is that rule of the Rabbins concerning the holy Scriptures, In omni loco, in quo invenis objectino• pro haeretico, ibi quo { que } invenis medicamentum in latere ejus, Not a place that seems to favour an heresy,
So true is that Rule of the Rabbis Concerning the holy Scriptures, In omni loco, in quo invenis objectino• Pro Heretic, There quo { que } invenis medicamentum in later His, Not a place that seems to favour an heresy,
not both of him after one and the same manner, but with St. A•stins difference, Vita scilicet à Donante, mors à Vindicante, which we may render in the words of the Apostle, Life is the gift of God,
not both of him After one and the same manner, but with Saint A•stins difference, Vita scilicet à Donante, mors à Vindicante, which we may render in the words of the Apostle, Life is the gift of God,
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Let not any man therefore conceive the evil works o• wicked men, as effects of a foredoomed destruction, bu• destruction rather wherever it lights, to follow both i• design and execution as a just meede and recompence of evil doings:
Let not any man Therefore conceive the evil works o• wicked men, as effects of a foredoomed destruction, bu• destruction rather wherever it lights, to follow both i• Design and execution as a just meed and recompense of evil doings:
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or may be, for so it follows in the next place, reddet unicuique, he shall reward every man, &c. Great diversity there is among the Sons of men, but the summons of this day is universal and will reach unto them all:
or may be, for so it follows in the next place, reddet unicuique, he shall reward every man, etc. Great diversity there is among the Sons of men, but the summons of this day is universal and will reach unto them all:
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yet these things are all now passed away, and Christ the great Judge in this terrible day will have no regard unto any mans person or titles, farther than these have had an influence into his actions,
yet these things Are all now passed away, and christ the great Judge in this terrible day will have no regard unto any men person or titles, farther than these have had an influence into his actions,
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tanquam communes Patriae parentes, as the common Fathers and Parents of their Country, to whom all the weak and injured may fly as unto a refuge and sanctuary of protection;
tanquam communes Patriae Parents, as the Common Father's and Parents of their Country, to whom all the weak and injured may fly as unto a refuge and sanctuary of protection;
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yea tanquam planetae & stellae majores, as the greater Stars and Planets in the Firmament of power, by sweet and propitious influence to cherish the Earth under them,
yea tanquam planetae & Star Majores, as the greater Stars and Planets in the Firmament of power, by sweet and propitious influence to cherish the Earth under them,
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If instead of benign and benevolent Stars, they shall be of a sowr and Saturnian Aspect, only blasting whatsoever comes within the sphere of their activity;
If instead of benign and benevolent Stars, they shall be of a sour and Saturnian Aspect, only blasting whatsoever comes within the sphere of their activity;
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when he that hath made you Rulers of his people, set you here in the seats of Justice as on the throne of David, shall then advance you higher, take you up even upon his own throne in the Clouds,
when he that hath made you Rulers of his people, Set you Here in the seats of justice as on the throne of David, shall then advance you higher, take you up even upon his own throne in the Clouds,
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and Favorites of the world, shall now stand like poor worms, beneath you at the Bar, nudo latere palpitantes, & sententian• aeternae mortis expectantes, naked and quaking,
and Favorites of the world, shall now stand like poor worms, beneath you At the Bar, nudo later palpitantes, & sententian• aeternae mortis Expectantes, naked and quaking,
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The Schools therefore do accordingly distinguish of opera mortua and mortifera, viva and mortificata, and rediviva too, of dead works and deadly, of living and mortified and reviviscent also.
The Schools Therefore do accordingly distinguish of opera Mortua and Deadly, viva and mortificata, and Rediviva too, of dead works and deadly, of living and mortified and reviviscent also.
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but both these latter may be mortified, and both after mortification revive again; when the sinner repents him of his Sins, all his former wickedness is forgotten;
but both these latter may be mortified, and both After mortification revive again; when the sinner repents him of his Sins, all his former wickedness is forgotten;
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And for this reason, saith our Saviour, in the Revelation, Behold I come quickly and my reward is with me, to render unto every man, not as his works, but in the singular, as his work shall be;
And for this reason, Says our Saviour, in the Revelation, Behold I come quickly and my reward is with me, to render unto every man, not as his works, but in the singular, as his work shall be;
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and shall be accordingly rewarded by him, who will now reward every man in this sence, according to his works. But yet since this Judgment proceeds in mercy,
and shall be accordingly rewarded by him, who will now reward every man in this sense, according to his works. But yet since this Judgement proceeds in mercy,
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and according to the Gospel, why are we not said to be rewarded according to our Faith rather than according to our works? As though works, where the Gospel is revealed, were of any validity without Faith,
and according to the Gospel, why Are we not said to be rewarded according to our Faith rather than according to our works? As though works, where the Gospel is revealed, were of any validity without Faith,
for being all in Adams loins, when he sinned, his Sin, by virtue of the first Covenant becomes theirs and theirs therefore by St. Paul it is expresly termed, in quo omnes pecc•verunt, in whom all have sinned.
for being all in Adams loins, when he sinned, his since, by virtue of the First Covenant becomes theirs and theirs Therefore by Saint Paul it is expressly termed, in quo omnes pecc•verunt, in whom all have sinned.
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for since there is a second Covenant passed, and the second, as the Apostle to the Hebrews, and reason it self, will tell us, must disanul the f•rst; A second strucken even with the same Adam, (and in him we all were at the transaction of the one as well as of the other,
for since there is a second Covenant passed, and the second, as the Apostle to the Hebrews, and reason it self, will tell us, must disannul the f•rst; A second strucken even with the same Adam, (and in him we all were At the transaction of the one as well as of the other,
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and reputed in his loyns, when he was restored, as well as when he fell) for that is the perpetual nature of Gods Covenants, Vobis & liberis vestris: Deus tuus & seminis tui.
and reputed in his loins, when he was restored, as well as when he fell) for that is the perpetual nature of God's Covenants, Vobis & Liberis vestris: Deus Thy & seminis tui.
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And sure if we make our stay in the old Testament, the Father must have come in his own glory, the Son of man could never have come in the glory of the Father to render unto every man his own works;
And sure if we make our stay in the old Testament, the Father must have come in his own glory, the Son of man could never have come in the glory of the Father to render unto every man his own works;
even Christ our blessed Lord, that innocent Lamb that was slain from the beginning, that Lamb of God which by his blood, being slain took away NONLATINALPHABET, that sin of the world in the singular,
even christ our blessed Lord, that innocent Lamb that was slave from the beginning, that Lamb of God which by his blood, being slave took away, that since of the world in the singular,
And for this cause is rightly termed Adam secundus, a second Adam, a second through whom all receive justification unto life that became lyable unto death and condemnation in the first.
And for this cause is rightly termed Adam secundus, a second Adam, a second through whom all receive justification unto life that became liable unto death and condemnation in the First.
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as those Apostate Angels, strictly after the Law of the first, but as St. Paul speaks secundùm Evangelium meum, according to my, or rather his own Gospel.
as those Apostate Angels, strictly After the Law of the First, but as Saint Paul speaks secundùm Evangelium meum, according to my, or rather his own Gospel.
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for so saith St. Paul expresly, and purposely it seems to prevent the interpretation, we must all appear before the judgment seat of Christ, that every one may receive NONLATINALPHABET, the things done in his body,
for so Says Saint Paul expressly, and purposely it seems to prevent the Interpretation, we must all appear before the judgement seat of christ, that every one may receive, the things done in his body,
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or rather not NONLATINALPHABET, but NONLATINALPHABET, as some of the best Copies read, and ancient Fathers cite, and the vulgar doth render, propria Corporis, the proper things done in the body.
or rather not, but, as Some of the best Copies read, and ancient Father's Cite, and the Vulgar does render, propria Corporis, the proper things done in the body.
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still the difficulty would remain, how those on the other side, that are saved by Sacrament, should be rewarded with heaven secundum opera sua, according to their own works.
still the difficulty would remain, how those on the other side, that Are saved by Sacrament, should be rewarded with heaven secundum opera sua, according to their own works.
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But not to meddle any farther in this matter, the truth is, (and it is the fullest answer I can give it) That we may not measure such ignorant Innocents either always by the common rules of doctrine,
But not to meddle any farther in this matter, the truth is, (and it is the Fullest answer I can give it) That we may not measure such ignorant Innocents either always by the Common rules of Doctrine,
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The not observing whereof, is the chief cause (I conceive) of the great variety of opinions and intricate difficulties, which this point of Infants hath begotten;
The not observing whereof, is the chief cause (I conceive) of the great variety of opinions and intricate difficulties, which this point of Infants hath begotten;
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whether baptized or otherwise, as to cast them into that nethermost Hell, and those torments, which he suffers there of whom our Saviour said, it had been better for him,
whither baptised or otherwise, as to cast them into that nethermost Hell, and those torments, which he suffers there of whom our Saviour said, it had been better for him,
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'twere best leave them to stand or fall to their own Master, especially since my Text, which speaks of works rewardable like other general Scriptures, doth not,
'twere best leave them to stand or fallen to their own Master, especially since my Text, which speaks of works rewardable like other general Scriptures, does not,
They are exempted from such common rules, and so not included in this every man here, that shall now be rewarded secundùm opera sua, according to his own works.
They Are exempted from such Common rules, and so not included in this every man Here, that shall now be rewarded secundùm opera sua, according to his own works.
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yea ut unda undam, so one doubt and difficulty seems here to drive on another. For first, since the good shall now be rewarded ultra meritum, beyond their merit;
yea ut unda undam, so one doubt and difficulty seems Here to drive on Another. For First, since the good shall now be rewarded ultra Merit, beyond their merit;
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not indeed in a strict Arithmetical adequation, but yet in a proportion exactly Geometrical, for bonis bona retribuet, & melioribus meliora, God shall now give good things,
not indeed in a strict Arithmetical adequation, but yet in a proportion exactly Geometrical, for bonis Bona retribuet, & melioribus Meliora, God shall now give good things,
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For be it that good works are rewarded beyond their merit, yet how should those that for short and momentany pleasures, burn in perpetual and everlasting fires, be said to be punished short of their desert,
For be it that good works Are rewarded beyond their merit, yet how should those that for short and momentany pleasures, burn in perpetual and everlasting fires, be said to be punished short of their desert,
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and the pleasure thereof perishing even with the act, should be rewarded with infinite and interminable sorrows, is more than earthly mans wit, I suppose, can easily reach unto.
and the pleasure thereof perishing even with the act, should be rewarded with infinite and interminable sorrows, is more than earthly men wit, I suppose, can Easily reach unto.
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For what reason may well be rendred, why or from whence it should be, that limited and finite works should arise and grow up to an infinite and unlimited demerit? Is it that men are born in an aversion from God,
For what reason may well be rendered, why or from whence it should be, that limited and finite works should arise and grow up to an infinite and unlimited demerit? Is it that men Are born in an aversion from God,
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and but for God, might they never die, would never leave sinning, and so in the proportion well deserve punishment without ceasing? as St. Gregory would have it, voluissent uti { que } sine fine vivere, ut potuissent sine fine peccare.
and but for God, might they never die, would never leave sinning, and so in the proportion well deserve punishment without ceasing? as Saint Gregory would have it, voluissent uti { que } sine fine vivere, ut potuissent sine fine Peccare.
otherwise Tyre and Sidon should have been saved, and peradventure even Enoch himself have perished, of whom the Wiseman affirms, raptus est, nè malitia mutaret intellectum ejus.
otherwise Tyre and Sidon should have been saved, and Peradventure even Enoch himself have perished, of whom the Wiseman affirms, raptus est, nè malitia mutaret Intellectum His.
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or the time and continuance of the sin, but from the object, the person offended: And this person being the infinite God, the sin therefore deserves an infinite punishment.
or the time and Continuance of the since, but from the Object, the person offended: And this person being the infinite God, the since Therefore deserves an infinite punishment.
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though yet even then he made not the Humane Nature infinite, or yet gave the actions of that nature an estimate so much as morally infinite, any other way,
though yet even then he made not the Humane Nature infinite, or yet gave the actions of that nature an estimate so much as morally infinite, any other Way,
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but by assuming it into the unity of his Person, which alone could make the sufferings of Man the passions of God also, from whence only they receive the infinity of merit.
but by assuming it into the unity of his Person, which alone could make the sufferings of Man the passion of God also, from whence only they receive the infinity of merit.
nor can there be made any augmentation or diminution by any thing we can do or imagine unto them? For to that, which is once conceived as such, nothing can be added to make it greater,
nor can there be made any augmentation or diminution by any thing we can do or imagine unto them? For to that, which is once conceived as such, nothing can be added to make it greater,
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or yet add one infinite to another. For one infinite divided, will but make two; and two, yea two thousand infinites clapt together would run all into one.
or yet add one infinite to Another. For one infinite divided, will but make two; and two, yea two thousand infinites clapped together would run all into one.
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As the circle that hath no bounds, is every where Center, so an infinite line, the Diameter of that Circle, having no extremities is therefore all middle, cut it where you list, you shall still divide it into two equal parts,
As the circle that hath no bounds, is every where Centre, so an infinite line, the Diameter of that Circle, having no extremities is Therefore all middle, Cut it where you list, you shall still divide it into two equal parts,
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yet because infinite through his Person, they were all equal in respect of the merit Whence it is, that that satisfaction which was required for any one sin, could even in strictness of Justice expiate all,
yet Because infinite through his Person, they were all equal in respect of the merit Whence it is, that that satisfaction which was required for any one since, could even in strictness of justice expiate all,
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yet notwithstanding in bulk and body there would be great difference still between them, and might be greater as we should add unto the one, or withdraw from the other.
yet notwithstanding in bulk and body there would be great difference still between them, and might be greater as we should add unto the one, or withdraw from the other.
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because all offences against God, and yet by reason of other different circumstances, that give the bulk and magnitude, not all receive punishment equal in degree and intension,
Because all offences against God, and yet by reason of other different Circumstances, that give the bulk and magnitude, not all receive punishment equal in degree and intention,
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for being that a punishment intensively infinite, as the sin deserves, may not possibly be actually inflicted, not through any impotence in God, but incapacity in the Creature;
for being that a punishment intensively infinite, as the since deserves, may not possibly be actually inflicted, not through any impotence in God, but incapacity in the Creature;
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and then every man accordingly rewarded as he shall freely through Gods grace, or his own perversness •run himself into either? And sure it seems but reason and every way just, that they who for temporary and trifling pleasures neglect full and never fading joys, should receive for their meed, no less great and never ending sorrows;
and then every man accordingly rewarded as he shall freely through God's grace, or his own perverseness •run himself into either? And sure it seems but reason and every Way just, that they who for temporary and trifling pleasures neglect full and never fading Joys, should receive for their meed, no less great and never ending sorrows;
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And indeed we our selves that by the condition of our birth, without any sin of our own, came at first to be plunged into that pit of everlasting misery by the transgression of another, could not (it seems) with Justice have been so through the meer nature of sin,
And indeed we our selves that by the condition of our birth, without any since of our own, Come At First to be plunged into that pit of everlasting misery by the Transgression of Another, could not (it seems) with justice have been so through the mere nature of since,
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but only by virtue of a Covenant grounded in this very equity, that we who were in his loins, should not incur more hurt by his fall than receive benefit by his standing;
but only by virtue of a Covenant grounded in this very equity, that we who were in his loins, should not incur more hurt by his fallen than receive benefit by his standing;
For it abundantly sufficeth, that it is, as I said at first, wrath revealed from Heaven. And I would it were a little better considered on upon Earth, what a miserable ruine and calamity it will then bring upon all the Sons of Pride and Children of disobedience, sorrows no less insufferable,
For it abundantly Suffices, that it is, as I said At First, wrath revealed from Heaven. And I would it were a little better considered on upon Earth, what a miserable ruin and calamity it will then bring upon all the Sons of Pride and Children of disobedience, sorrows no less insufferable,
when they begin to feel their sorrows, the strange folly of their ways, and truly then apprehend the vanity of their pride and pleasures here, only this one way of value, that once they might have been given in exchange for their Souls.
when they begin to feel their sorrows, the strange folly of their ways, and truly then apprehend the vanity of their pride and pleasures Here, only this one Way of valve, that once they might have been given in exchange for their Souls.
THIS Epistle, however received at first not without some scruple by reason of those heretical Libertines ( Simon, Nicholaus & similes ) against whom in the judgment of St. Austin, it is especially directed,
THIS Epistle, however received At First not without Some scruple by reason of those heretical Libertines (Simon, Nicholas & similes) against whom in the judgement of Saint Austin, it is especially directed,
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Two of that name we find among the twelve Apostles, James the Brother of John, and James the Brother of Alpheus, Mat. x. 2. but whether James the Brother of our Lord,
Two of that name we find among the twelve Apostles, James the Brother of John, and James the Brother of Alpheus, Mathew x. 2. but whither James the Brother of our Lord,
as St. Paul entitles him, surnamed the Less by St. Mark, the Just by Ecclesiastical writers, the first Bishop of Jerusalem, and by Eusebius (lib. Hist. 2. Cap. 22.) St. Hierom and others, held for the Writer of this Epistle;
as Saint Paul entitles him, surnamed the Less by Saint Mark, the Just by Ecclesiastical writers, the First Bishop of Jerusalem, and by Eusebius (lib. Hist. 2. Cap. 22.) Saint Hieronymus and Others, held for the Writer of this Epistle;
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but not agreeing there (it seems) among themselves, especially dissenting in points of Religion, every one striving who should be the greatest Rabbi and Master among them, which contention St. James seeks to dissolve by inquiring into the foul and poisoned Fountains from whence it proceeds, From whence come, &c. But though directed principally unto the Jew,
but not agreeing there (it seems) among themselves, especially dissenting in points of Religion, every one striving who should be the greatest Rabbi and Master among them, which contention Saint James seeks to dissolve by inquiring into the foul and poisoned Fountains from whence it proceeds, From whence come, etc. But though directed principally unto the Jew,
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Unde Bella? whence are Wars, and fightings among you? This is the first, Interrogatio disquisitiva, an Interrogation by way of inquiry, An non hinc? Are they not hence, even of your Lusts? This is the second, Interrogatio Responsiva, an Interrogation by way of resolution;
Unde Bella? whence Are Wars, and fightings among you? This is the First, Interrogatio disquisitiva, an Interrogation by Way of inquiry, an non hinc? are they not hence, even of your Lustiest? This is the second, Interrogatio Responsiva, an Interrogation by Way of resolution;
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negatively proposed, Come they not from hence? but affirmatively concluding as much as to say, from hence they come, even from your lusts that war in your members.
negatively proposed, Come they not from hence? but affirmatively concluding as much as to say, from hence they come, even from your Lustiest that war in your members.
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In the former, The Question Inquisitive, three points are apparently discernable. The subjectum circa quod, the subject concerning which the Question is moved, and that twofold: NONLATINALPHABET Wars publick, and solemn first;
In the former, The Question Inquisitive, three points Are apparently discernible. The Subjectum circa quod, the Subject Concerning which the Question is moved, and that twofold: Wars public, and solemn First;
then NONLATINALPHABET, lesser strifes and fightings Whence, &c. The enquiry into the Causes, into the Root and Source, the Spring and first Fountain of these pestilent evils:
then, lesser strifes and fightings Whence, etc. The enquiry into the Causes, into the Root and Source, the Spring and First Fountain of these pestilent evils:
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In the second Question R•ponsive, besides the Interrogation, An non hinc? Are they not hence? we may distinguish three particulars more, arising like Rings in gradation. 1. Lust; 2. Lust Warring; 3. Warring in the members.
In the second Question R•ponsive, beside the Interrogation, an non hinc? are they not hence? we may distinguish three particulars more, arising like Rings in gradation. 1. Lust; 2. Lust Warring; 3. Warring in the members.
These awakened and stirred up by the flesh or fancy, or Devil working by both, presently become militant adversus animam, for they war, but against the Soul.
These awakened and stirred up by the Flesh or fancy, or devil working by both, presently become militant Adversus animam, for they war, but against the Soul.
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Lastly, if the warring Lusts of the members prevail against the Soul, draw it unto Lust, the Lusts of the Soul do thenceforth war again in the members, making them but instruments of iniquity unto iniquity, of iniquity in consent unto iniquity in Act and Execution,
Lastly, if the warring Lustiest of the members prevail against the Soul, draw it unto Lust, the Lustiest of the Soul do thenceforth war again in the members, making them but Instruments of iniquity unto iniquity, of iniquity in consent unto iniquity in Act and Execution,
and victorious, for victorious it must be in the mind, ere the lust of the mind can become militant in the members, the utmost improvement and exaltation of lust,
and victorious, for victorious it must be in the mind, ere the lust of the mind can become militant in the members, the utmost improvement and exaltation of lust,
when it loseth her name by running into a corrupt affection or delight; Under that Title therefore we shall simply consider it in this responsive question;
when it loses her name by running into a corrupt affection or delight; Under that Title Therefore we shall simply Consider it in this responsive question;
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first enter on the subject concerning which it is moved, NONLATINALPHABET, Wars and Fightings, from whence, &c. Qui in genere & confusè loquuntur, seipsos decipiunt & alios,
First enter on the Subject Concerning which it is moved,, Wars and Fightings, from whence, etc. Qui in genere & confusè loquuntur, seipsos decipiunt & Alioth,
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And two sorts sure there are apparently, Verbal Wars and Violent: so the Orator doth divide, duo sunt genera decertandi, •num per vim, alterum per disceptationem.
And two sorts sure there Are apparently, Verbal Wars and Violent: so the Orator does divide, duo sunt genera decertandi, •num per vim, alterum per disceptationem.
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But then what large satisfaction men do usually cut out to themselves that are their own Carvers and Judges in their own causes, backed with Caesars Maxime of War in the Poet, Omnia dat, qui justa negat, what bitter revenges they take of their brethren;
But then what large satisfaction men do usually Cut out to themselves that Are their own Carvers and Judges in their own Causes, backed with Caesars Maxim of War in the Poet, Omnia that, qui Justa negate, what bitter revenges they take of their brothers;
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In which kind I shall not now meddle with the pleas and pleadings between right and wrong, bellum forense, These are but NONLATINALPHABET, private brabbles between person and person, founded in meum & tuum, frigida illa verba, saith St. Chrysostome, quae innumera genuere bella, &c. but only with 〈 ◊ 〉 those disceptations and disputes, which concern verum & falsum, Truth and Error,
In which kind I shall not now meddle with the pleasant and pleadings between right and wrong, bellum forense, These Are but, private brabbles between person and person, founded in meum & tuum, Frigida illa verba, Says Saint Chrysostom, Quae innumera genuere Bella, etc. but only with 〈 ◊ 〉 those disceptations and disputes, which concern verum & falsum, Truth and Error,
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and that we be not much offended at it, ever and in all ages permitted by the Divine Dispensation for great reasons, more or less to exercise the Church of God;
and that we be not much offended At it, ever and in all ages permitted by the Divine Dispensation for great Reasons, more or less to exercise the Church of God;
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though even thus, such contention it self, and the bitter fruits which it produceth, is cause sufficient to bring sorrow enough on the heat of every true Son of the Church;
though even thus, such contention it self, and the bitter fruits which it Produceth, is cause sufficient to bring sorrow enough on the heat of every true Son of the Church;
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for, whose heart smarteth not to consider the divisions, I say not now of Reuben, but of Levi, and their great thoughts of heart to behold the parts and parcels, divisions and subdivisions, factions and fractions whereinto they have broken and even crumbled themselves? To see the Coat of Christ that should be without seam, not only rent in pieces but torn even unto rags,
for, whose heart smarteth not to Consider the divisions, I say not now of Reuben, but of Levi, and their great thoughts of heart to behold the parts and parcels, divisions and subdivisions, factions and fractions whereinto they have broken and even crumbled themselves? To see the Coat of christ that should be without seam, not only rend in Pieces but torn even unto rags,
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until Religion, Christian Religion, seem to suffer the same fate with that Lady in Plutarch, quam cum procorum singuli possidere nequirent integram, in partes direpserunt, & obtinuit nemo omnium.
until Religion, Christian Religion, seem to suffer the same fate with that Lady in Plutarch, quam cum procorum Singuli possidere nequirent integram, in parts direpserunt, & obtinuit nemo omnium.
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lest chiding and fallen to blows? words have bred exasperation and exasperation hatred more than Vatinians mortal or rather immortal hatred, not content to spend it self on the goods, the bodies, the lives of the living,
lest chiding and fallen to blows? words have bred exasperation and exasperation hatred more than Vatinians Mortal or rather immortal hatred, not content to spend it self on the goods, the bodies, the lives of the living,
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how many such Souls of our late Predecessors (whole blood in most Savage manner poured forth and spilt, is yet even almost warm) are there now lying under that Altar in the Revel. and crying unto God with an usquequo, how long Lord, merciful and true? And how well may we cry out and admire too with that Poet, Tantum Relligio potuit suadere malorum? For certainly there is neither of these contentions,
how many such Souls of our late Predecessors (Whole blood in most Savage manner poured forth and spilled, is yet even almost warm) Are there now lying under that Altar in the Revel. and crying unto God with an Usquequo, how long Lord, merciful and true? And how well may we cry out and admire too with that Poet, Tantum Relligio Potuit suadere malorum? For Certainly there is neither of these contentions,
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And sure were the vos here, only but men, it were not without marvel, since such violent and bloody contention (as the Orator said well) is proper to Beasts, to Beasts that are of divers kinds and several natures,
And sure were the vos hear, only but men, it were not without marvel, since such violent and bloody contention (as the Orator said well) is proper to Beasts, to Beasts that Are of diverse Kinds and several nature's,
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and descended from the loins of the same Parent, in whom the lines of their several Pedegrees do all meet and center themselves in unity original, that so in their running on from thence there might be continued a fraternity perpetual.
and descended from the loins of the same Parent, in whom the lines of their several Pedigrees do all meet and centre themselves in unity original, that so in their running on from thence there might be continued a fraternity perpetual.
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but Man is sent out without Tooth or Talon, horn or hoof from the womb, tanquam animal sociale, & ad pacem colendam natum, as a civil and sociable creature designed and born unto peace.
but Man is sent out without Tooth or Talon, horn or hoof from the womb, tanquam animal social, & ad pacem colendam natum, as a civil and sociable creature designed and born unto peace.
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Is it not strange that such notwithstanding should become belluis ipsis magis belluini, more full of beastly ferity than beasts themselves? That this sociable Animal should justifie the madness of the most Savage and intractable creatures, steel their affections with more cruelty and barbarity than Bears and Lions can learn in the Wilderness? As if they had sucked Tygers in the desert, rather than the Daughters of Men,
Is it not strange that such notwithstanding should become Beluus Ipse magis belluini, more full of beastly ferity than beasts themselves? That this sociable Animal should justify the madness of the most Savage and intractable creatures, steel their affections with more cruelty and barbarity than Bears and Lions can Learn in the Wilderness? As if they had sucked Tigers in the desert, rather than the Daughters of Men,
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for just so we destroy one another, & pereunt per mutua vulnera fratres, like the young men that played before Joab and Abner, every man thrusting his Sword in his Brothers side. This cannot be without marvel;
for just so we destroy one Another, & pereunt per mutuam vulnera Brothers, like the young men that played before Joab and Abner, every man thrusting his Sword in his Brother's side. This cannot be without marvel;
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As far as the World is Christian, it is but one, in which indeed there may be and are Factions and Parts, some Schisms and rents, which notwithstanding are not so torn in sunder,
As Far as the World is Christian, it is but one, in which indeed there may be and Are Factions and Parts, Some Schisms and rends, which notwithstanding Are not so torn in sunder,
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That then this one should so vary and multiply it self into many several forms and shapes, every man admiring and contending for the beauty and proportions of that which his own fancy beholds,
That then this one should so vary and multiply it self into many several forms and shapes, every man admiring and contending for the beauty and proportions of that which his own fancy beholds,
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And he doth well to inquire into the Causes of such deadly evils, as being the best and readiest means to remove not only the admiration but the Evils themselves;
And he does well to inquire into the Causes of such deadly evils, as being the best and Readiest means to remove not only the admiration but the Evils themselves;
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For Wars in the world, are but as sickness in the Body, both distempers and tumults bred by corrupt humours, the one in natural bodies, the other in politick and religious:
For Wars in the world, Are but as sickness in the Body, both distempers and tumults bred by corrupt humours, the one in natural bodies, the other in politic and religious:
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Every Empirick may palliate the malignity of a disease by outward and local Medicines, but a skilful Physician deals upon the root and fountain, that he may make a cure of it;
Every Empiric may palliate the malignity of a disease by outward and local Medicines, but a skilful physician deals upon the root and fountain, that he may make a cure of it;
And so doth St. James here, though his discourse be of War, yet his whole intent is for Peace, the health of a Church and State, yea and the wealth too;
And so does Saint James Here, though his discourse be of War, yet his Whole intent is for Peace, the health of a Church and State, yea and the wealth too;
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And therefore the enquiry is no sooner made by one Interrogation, Unde Bella? but the discovery follows in the neck of it, by another, Annon hinc? Are they not hence?
And Therefore the enquiry is no sooner made by one Interrogation, Unde Bella? but the discovery follows in the neck of it, by Another, Annon hinc? are they not hence?
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and then consider the truth of his return unto it, whether he hath not opened the right fountain, justly laid the blame, where it should lie, upon warring lusts;
and then Consider the truth of his return unto it, whither he hath not opened the right fountain, justly laid the blame, where it should lie, upon warring Lustiest;
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And lastly, take a more particular view, what Lusts they are, that warring in the members at home, do cause all other strifes and contentions in the World abroad.
And lastly, take a more particular view, what Lustiest they Are, that warring in the members At home, do cause all other strifes and contentions in the World abroad.
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But first by the way it will not be amiss to prevent a mistake, lest some Anabaptistical Spirit peradventure may conceive it St. James his meaning here,
But First by the Way it will not be amiss to prevent a mistake, lest Some Anabaptistical Spirit Peradventure may conceive it Saint James his meaning Here,
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though it be possible in case of ignorance through inextricable difficulty of title, that a War which can be just but on one part, may yet not be unjust on any:
though it be possible in case of ignorance through inextricable difficulty of title, that a War which can be just but on one part, may yet not be unjust on any:
To lay hold of any occasion to subdue Nations, and enlarge Dominions by Conquest and bloodshed, wicked and Tyrannous Princes may esteem great glory and felicity,
To lay hold of any occasion to subdue nations, and enlarge Dominions by Conquest and bloodshed, wicked and Tyrannous Princes may esteem great glory and felicity,
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but by good and Christian Kings War is never sought, but enforced, and is therefore rightly termed malum necessarium, though indeed it be never evil morally, but when it is unnecessary.
but by good and Christian Kings War is never sought, but Enforced, and is Therefore rightly termed malum Necessary, though indeed it be never evil morally, but when it is unnecessary.
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And therefore Cuncta prius tentanda, all good means are first to be endeavoured, but then if it still remain immedicabile vulnus, an injury otherwise incurable, e•se recidendum, the Sword must cut it off as a Gangrene,
And Therefore Everything prius tentanda, all good means Are First to be endeavoured, but then if it still remain immedicabile Wound, an injury otherwise incurable, e•se recidendum, the Sword must Cut it off as a Gangrene,
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In this case they alone must deservedly bear on their own heads, as they may, the blame and blood too of the War, whose warring lusts would not permit them to hearken unto the treaties and just conditions of peace.
In this case they alone must deservedly bear on their own Heads, as they may, the blame and blood too of the War, whose warring Lustiest would not permit them to harken unto the treaties and just conditions of peace.
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And just Wars are so far from being evil, as they are termed somewhere, even in the Scriptures, the Lords battles. This premised to remove the Anabaptist that stood in the way, let us now come to the answer,
And just Wars Are so Far from being evil, as they Are termed somewhere, even in the Scriptures, the lords battles. This premised to remove the Anabaptist that stood in the Way, let us now come to the answer,
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first proposing the question, and then applying the responsive interrogation in the several sorts of contention, beginning the enquiry as the Text doth with NONLATINALPHABET, whence are wars, publick Wars and violent amongst you?
First proposing the question, and then applying the responsive interrogation in the several sorts of contention, beginning the enquiry as the Text does with, whence Are wars, public Wars and violent among you?
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we therefore may better put the question clean contrary, Unde non sunt bella? Unde Pax inter Vos? whence is it, that there are no such Wars amongst you? This Unde and enquiry certainly is not without some admiration neither;
we Therefore may better put the question clean contrary, Unde non sunt Bella? Unde Pax inter Vos? whence is it, that there Are no such Wars among you? This Unde and enquiry Certainly is not without Some admiration neither;
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that whilst other Nations lie even waste in the desolations of War, imbroyled and imbrewed in their own gore, your Country remains unto you in the mean while like the Garden of Eden, fresh and flourishing, every man sub umbra pacis delighting and sporting himself in the Bowers of Peace and Plenty too, Unde haec nobis tanta faelicitas? we may well indeed make the demand, whence this is happened unto us above all others? And may we not as justy answer like St. James here with another demand, An non hinc? Is it not from hence? certainly next unto God and his gracious favour, from hence it is, that we have a Prince to rule over us that is Princeps pacis, as the Defendour of the Faith,
that while other nations lie even waste in the desolations of War, embroiled and imbrued in their own gore, your Country remains unto you in the mean while like the Garden of Eden, fresh and flourishing, every man sub umbra pacis delighting and sporting himself in the Bowers of Peace and Plenty too, Unde haec nobis tanta faelicitas? we may well indeed make the demand, whence this is happened unto us above all Others? And may we not as justy answer like Saint James Here with Another demand, an non hinc? Is it not from hence? Certainly next unto God and his gracious favour, from hence it is, that we have a Prince to Rule over us that is Princeps pacis, as the Defendor of the Faith,
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A Prince of su•h mild and temperate affections, as the eye of envy cannot but perceive his bosom to be free from those revengefull or ambitious thoughts, ab immen sa illa dominandi libidine, from that immense and illimited desire of enlarging dominion,
A Prince of su•h mild and temperate affections, as the eye of envy cannot but perceive his bosom to be free from those revengeful or ambitious thoughts, ab immen sa illa dominandi libidine, from that immense and illimited desire of enlarging dominion,
Happy men are we, did we understand our own happiness, or rather are we not miserable the more that understanding our happiness, regard it so little? That notwithstanding this invaluable blessing of peace, able to swallow up all petty pretended grievances, can yet hardly,
Happy men Are we, did we understand our own happiness, or rather Are we not miserable the more that understanding our happiness, regard it so little? That notwithstanding this invaluable blessing of peace, able to swallow up all Petty pretended grievances, can yet hardly,
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but have we not with NONLATINALPHABET neither? we cannot put the question here, unde bella? but may we not, unde pugnae? whence are fightings? I would we might not.
but have we not with neither? we cannot put the question Here, unde Bella? but may we not, unde pugnae? whence Are fightings? I would we might not.
How may we say with old Jacob unto his fighting children, cursing their wrath, for it was cruel, O my Soul come not into their secret, O mine honour be thou not ioyned unto their Assembly ;
How may we say with old Jacob unto his fighting children, cursing their wrath, for it was cruel, Oh my Soul come not into their secret, Oh mine honour be thou not joined unto their Assembly;
For indeed it neither is, nor can be esteemed honour with any but the Assembly of Ruffians and Rodomantado's, Brethren of the Sword that read Tavern Lectures,
For indeed it neither is, nor can be esteemed honour with any but the Assembly of Ruffians and Rodomantado's, Brothers of the Sword that read Tavern Lectures,
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for as you have seen them, the execrations of God and the King, so are the Anathema's of the Church too, excommunicated ipso facto, and not permitted in other places Christian burial,
for as you have seen them, the execrations of God and the King, so Are the Anathema's of the Church too, excommunicated ipso facto, and not permitted in other places Christian burial,
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yea and so themselves profess (and peradventure there is honour in that too) that they may not, they cannot do it as Christians, only they are bound to maintain their reputation as Gentlemen.
yea and so themselves profess (and Peradventure there is honour in that too) that they may not, they cannot do it as Christians, only they Are bound to maintain their reputation as Gentlemen.
But what, are the Noble and Ignoble become several species of Christians, or are there several Gospels, one for the Peasant, another for the Gentleman to be saved by? I have read that the great Bishop of Cullen could plunder a Country with his Army,
But what, Are the Noble and Ignoble become several species of Christians, or Are there several Gospels, one for the Peasant, Another for the Gentleman to be saved by? I have read that the great Bishop of Cullen could plunder a Country with his Army,
but he was well derided for it by the Countryman with that sarcastical demand, that when the Duke should be burning in Hell for such outrages, what would become of the Bishop? And surely when the Gentleman falling in a Duel shall be damned, we may as justly demand with the like derision, what will become of the Christian? will God and the Devil divide the spoil, come to the old composition, nec mihi nec tibi, sed dividatur? or will Christ deliver the evil Christian to Satan,
but he was well derided for it by the Countryman with that sarcastical demand, that when the Duke should be burning in Hell for such outrages, what would become of the Bishop? And surely when the Gentleman falling in a Duel shall be damned, we may as justly demand with the like derision, what will become of the Christian? will God and the devil divide the spoil, come to the old composition, nec mihi nec tibi, sed dividatur? or will christ deliver the evil Christian to Satan,
and won it too in just and lawful wars, yet otherwise esteemed it the greatest both Honour and Valour too, privatas injuries magno & excelso animo praeterire, with an high and a Noble Mind to pass by and contemn private offences.
and wone it too in just and lawful wars, yet otherwise esteemed it the greatest both Honour and Valour too, privatas injuries magno & Excelso animo praeterire, with an high and a Noble Mind to pass by and contemn private offences.
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and pass unto those other fightings and contentions disceptive, the wars Ecclesiastical, into the bitter root and original whereof, we are now to enquire and consider, An non hinc? whether these also issue not from the same Spring and Well-head, still the head of all evil, lust warring in the members. Are they not hence?
and pass unto those other fightings and contentions disceptive, the wars Ecclesiastical, into the bitter root and original whereof, we Are now to inquire and Consider, an non hinc? whither these also issue not from the same Spring and Wellhead, still the head of all evil, lust warring in the members. are they not hence?
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as far as may be, not willing to raise or nourish more controversies than are needful, (where God knows there are too many already) presently to conceive them for underminers of Religion, betrayers of the Truth, that deliver it up once more,
as Far as may be, not willing to raise or nourish more controversies than Are needful, (where God knows there Are too many already) presently to conceive them for underminers of Religion, betrayers of the Truth, that deliver it up once more,
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True, there is no counsel against the Almighty, and he that shall seek to save any thing by deserting his truth, doth but take the readiest way to lose it.
True, there is no counsel against the Almighty, and he that shall seek to save any thing by deserting his truth, does but take the Readiest Way to loose it.
The Lord hath said it, and (in such subtleties as the Wiseman saith, are fine but unrighreous ) ever takes it his honour to do as he says, Perdam sapientiam sapientum, I will destroy the wisdom of the wise,
The Lord hath said it, and (in such subtleties as the Wiseman Says, Are fine but unrighreous) ever Takes it his honour to do as he Says, Perdam sapientiam Sages, I will destroy the Wisdom of the wise,
for Sions sake we do not, we may not hold our peace, but where we cannot otherwise joyn, we are ready to joyn battle? They are the Lords battels, these of all other;
for Zions sake we do not, we may not hold our peace, but where we cannot otherwise join, we Are ready to join battle? They Are the lords battles, these of all other;
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and since the wall of partition is erected on their ground, and the errors that occasion the War, founded in the lusts that war in their members, we spare not here,
and since the wall of partition is erected on their ground, and the errors that occasion the War, founded in the Lustiest that war in their members, we spare not Here,
but ignorance in difficulties never comes to error and contention, if Men can be content to be ignorant in what they cannot well understand, this is, pia & doct a ignorantia, as St. Austin hath it, a pious and a learned ignorance:
but ignorance in difficulties never comes to error and contention, if Men can be content to be ignorant in what they cannot well understand, this is, pia & doct a ignorantia, as Saint Austin hath it, a pious and a learned ignorance:
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indeed not so much an ignorance, as a willing and voluntary necessity, which of all things else in matters that are thorny and perplexed, is the best preserver of peace.
indeed not so much an ignorance, as a willing and voluntary necessity, which of all things Else in matters that Are thorny and perplexed, is the best preserver of peace.
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There may be, no doubt, abstruse questions enough, proposed by Churchmen and handled too, but they never come to stirs and strifes in the Church until they that are ignorant and blind,
There may be, no doubt, abstruse questions enough, proposed by Churchmen and handled too, but they never come to stirs and strifes in the Church until they that Are ignorant and blind,
like those Pharisees, out of pride or some other Lust, will needs say and believe too, that they see; And then such guides and their blinder followers,
like those Pharisees, out of pride or Some other Lust, will needs say and believe too, that they see; And then such guides and their blinder followers,
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how suddenly are they both in the ditch plunged over head and ears in errour, ere they are aware? Ignorance therefore never causeth errour and dissention,
how suddenly Are they both in the ditch plunged over head and ears in error, ere they Are aware? Ignorance Therefore never Causes error and dissension,
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Men carried about, it seems, with diverse Lusts, like empty Clouds with several winds, who therefore pervert such difficult places to their own destruction;
Men carried about, it seems, with diverse Lustiest, like empty Clouds with several winds, who Therefore pervert such difficult places to their own destruction;
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and let it ever be their own blame, not the Scriptures, which are most unwillingly wrested to the adulterating of that very truth which themselves do deliver.
and let it ever be their own blame, not the Scriptures, which Are most unwillingly wrested to the adulterating of that very truth which themselves do deliver.
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are so clear and free from difficulty, as there is no room for ignorance, did not Men look on them through the false Spectacles of their deceitful affections;
Are so clear and free from difficulty, as there is no room for ignorance, did not Men look on them through the false Spectacles of their deceitful affections;
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and the pride of Life, and these are all either worldly or sensual: But those that issue from Hatred, the irascible part, whether from the hatred of peace,
and the pride of Life, and these Are all either worldly or sensual: But those that issue from Hatred, the irascible part, whither from the hatred of peace,
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To begin the instance with that terrene and worldly affection of Pride and Vain-glory (though this hath something of Devil in it too) what a fruitful Mother hath it ever been of dissentions in Religion? and how many ways hath she hatched and brought forth her deformed issue? Sometimes by an itching desire of knowing all things, which boldly searching into hidden secrets leaves nothing unransacked, whereby it may appear more learned:
To begin the instance with that terrene and worldly affection of Pride and Vainglory (though this hath something of devil in it too) what a fruitful Mother hath it ever been of dissensions in Religion? and how many ways hath she hatched and brought forth her deformed issue? Sometime by an itching desire of knowing all things, which boldly searching into hidden secrets leaves nothing unransacked, whereby it may appear more learned:
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And then when probable conceipts come to be published for necessary truths, and speculations of fancy are once turned into Articles of Faith (as we see it hath fallen out,
And then when probable conceits come to be published for necessary truths, and speculations of fancy Are once turned into Articles of Faith (as we see it hath fallen out,
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yet afterwards men becoming more enamour'd with their own conceptions, came to be urged at length for the necessary discipline of Christ, clearly commanded in Scripture,
yet afterwards men becoming more enamoured with their own conceptions, Come to be urged At length for the necessary discipline of christ, clearly commanded in Scripture,
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And those, that by other mundane desires, are driven to endure it, yet how Heavenly do they do it? How do they mumur against the power of their Superintendents,
And those, that by other mundane Desires, Are driven to endure it, yet how Heavenly do they do it? How do they mumur against the power of their Superintendents,
To this end Jeroboam first made an alteration in the Church of Israel, setting up his Altars in Da• and Bethel, lest the ten Tribes by going up yearly unto Jerusalem to sacrifice,
To this end Jeroboam First made an alteration in the Church of Israel, setting up his Altars in Da• and Bethel, lest the ten Tribes by going up yearly unto Jerusalem to sacrifice,
if they could rest contented there,) but rather that such regards might not prevail with them, in the desire and intention of a farther renting, to animate our mutinous contenders and egg on their contentions, that look that way;
if they could rest contented there,) but rather that such regards might not prevail with them, in the desire and intention of a farther renting, to animate our mutinous contenders and egg on their contentions, that look that Way;
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I hope there are no such crafty Interlopers as he terms them, that put in their stock among the brawling Bankers, help to trouble the Waters, supposing in time to make another good fishing for themselves.
I hope there Are no such crafty Interlopers as he terms them, that put in their stock among the brawling Bankers, help to trouble the Waters, supposing in time to make Another good fishing for themselves.
The Apostle well terms it radix omnium malorum, the root of all evil, and especially so it is, by being the root of dissention, for where envying and strife is, there is confusion and every evil work.
The Apostle well terms it radix omnium malorum, the root of all evil, and especially so it is, by being the root of dissension, for where envying and strife is, there is confusion and every evil work.
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On the other side are there not others to whom the Apostle long since prophesied, that speak perverse things to draw Disciples after them, out of whom they suck no small advantage? such as can lead silly women Captive laden with sins and divers lusts, that like their fore-Fathers, the old Pharisees, can creep into Widows houses,
On the other side Are there not Others to whom the Apostle long since prophesied, that speak perverse things to draw Disciples After them, out of whom they suck no small advantage? such as can led silly women Captive laden with Sins and diverse Lustiest, that like their fore-Fathers, the old Pharisees, can creep into Widows houses,
until they become such, that neither the one, nor the other hath any just title unto his own goods, which therefore may be purloyned from them with a good Conscience,
until they become such, that neither the one, nor the other hath any just title unto his own goods, which Therefore may be purloined from them with a good Conscience,
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when the true and faithful sheepheard shall oppose himself, when these Flints and this Steel begin to knock and collide together, out fly the sparks of dissention, that inflame presently and set the world in combustion.
when the true and faithful shepherd shall oppose himself, when these Flints and this Steel begin to knock and collide together, out fly the sparks of dissension, that inflame presently and Set the world in combustion.
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first began that battery which since we see hath made such a wide breach in the very Towers of their Babel. But these wars and contentions are sensual, saith St. James, as well as earthly:
First began that battery which since we see hath made such a wide breach in the very Towers of their Babel. But these wars and contentions Are sensual, Says Saint James, as well as earthly:
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and sure pleasure is of little less power with us, than profit: And whether we take it strictly for the concupiscence of carnal things, or more generally,
and sure pleasure is of little less power with us, than profit: And whither we take it strictly for the concupiscence of carnal things, or more generally,
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so saith the Apostle, they heap up unto themselves Teachers after their own Lusts. I confess, I should not a little admire why the Romanist that is so strict in discipline, should yet in life be as loose as any;
so Says the Apostle, they heap up unto themselves Teachers After their own Lusts. I confess, I should not a little admire why the Romanist that is so strict in discipline, should yet in life be as lose as any;
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whence it should be, that pressing the necessity of good works so vehemently in their Doctrine, few men yet seem to want them or commit the contrary with less trouble to their Conscience;
whence it should be, that pressing the necessity of good works so vehemently in their Doctrine, few men yet seem to want them or commit the contrary with less trouble to their Conscience;
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did not their enormous dispensing with Oaths of fidelity and horrible Incests, their supplying of some mens empty Lamps with other mens Oyl, their enlarging of Ve•al Sins,
did not their enormous dispensing with Oaths of Fidis and horrible Incests, their supplying of Some men's empty Lamps with other men's Oil, their enlarging of Ve•al Sins,
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such as having no part of true righteousness in themselves, yet even then by Faith and Faith alone may have the Merits imputed, and Righteousness too of another:
such as having no part of true righteousness in themselves, yet even then by Faith and Faith alone may have the Merits imputed, and Righteousness too of Another:
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and since no Reprobates have any commerce with the internal motions of the Spirit, as being altogether flesh, they can even from the enormity of their sins grieving the Holy Ghost, conclude the very certainty of their Salvation,
and since no Reprobates have any commerce with the internal motions of the Spirit, as being altogether Flesh, they can even from the enormity of their Sins grieving the Holy Ghost, conclude the very certainty of their Salvation,
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For there are not wanting instruments of Satan most like himself, malignant Spirits, that without the help of these respects can find in their hearts meerly out of the hatred of Peace and Truth too, some of them, to raise Cavils and Contentions in the World, such as those of whom Salust speaks, Quibus quiet a movere magna merces videbat•r, who take it for a sufficient hire to set them a work, • if they may but disturb things quiet and established• Est enim quoddam hominum genus, quod sine hoste vivere non potest, for there is,
For there Are not wanting Instruments of Satan most like himself, malignant Spirits, that without the help of these respects can find in their hearts merely out of the hatred of Peace and Truth too, Some of them, to raise Cavils and Contentions in the World, such as those of whom Sallust speaks, Quibus quiet a movere Magna merces videbat•r, who take it for a sufficient hire to Set them a work, • if they may but disturb things quiet and established• Est enim Quoddam hominum genus, quod sine host vivere non potest, for there is,
yet besides their scurrilous prophaneness, they can sometimes be bold to argue• and it is marvellous to consider what scruples of difficulty they move, what knots of Sophistry they knit, what accusations on all sides these Scepticks frame,
yet beside their scurrilous profaneness, they can sometime be bold to argue• and it is marvellous to Consider what scruples of difficulty they move, what knots of Sophistry they knit, what accusations on all sides these Sceptics frame,
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Now the intent of all this search into the beginnings and first Fountains of Dissention and War, is but to lead us in the end into the way of Reconciliation and Peace.
Now the intent of all this search into the beginnings and First Fountains of Dissension and War, is but to led us in the end into the Way of Reconciliation and Peace.
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Shall we then for conclusion of all change the question, let go unde bella, and demand now at last clean contrary, unde Pax? From whence comes Peace? from whence amidst all these stirs may that be procured? If we do so, An non hinc, is at hand, comes it not hence,
Shall we then for conclusion of all change the question, let go unde Bella, and demand now At last clean contrary, unde Pax? From whence comes Peace? from whence amid all these stirs may that be procured? If we do so, an non hinc, is At hand, comes it not hence,
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even from removing those Lusts and corrupt affections, that are the causes of War? Many good means and medicines indeed have been sought out and applied to cool the burning heat of these Feavors of Dissention,
even from removing those Lustiest and corrupt affections, that Are the Causes of War? Many good means and medicines indeed have been sought out and applied to cool the burning heat of these Favors of Dissension,
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All other remedies of decision, or ways of pacification, which Men can either propose or practise without this, are too feeble and weak for the purpose;
All other remedies of decision, or ways of pacification, which Men can either propose or practise without this, Are too feeble and weak for the purpose;
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but how should they finish the broils of after times, that could not pacify the stirs of their own? Shall the antecedent Councils give the definitive Sentence? But what if they handle not all the controversies among themselves? How if a good Cause found ill Pleaders,
but how should they finish the broils of After times, that could not pacify the stirs of their own? Shall the antecedent Councils give the definitive Sentence? But what if they handle not all the controversies among themselves? How if a good Cause found ill Pleaders,
Or else is the Bishop of Rome the Man, on whose peremptory definitions we must all rely? But this is one of the points of controversie, the mainest one,
Or Else is the Bishop of Room the Man, on whose peremptory definitions we must all rely? But this is one of the points of controversy, the mainest one,
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for some have been so shameless to repair even thither for the ending of controversies, adjuring and conjuring by Spells and Exorcisms Satan himself to give answer out of possessed bodies,
for Some have been so shameless to repair even thither for the ending of controversies, adjuring and conjuring by Spells and Exorcisms Satan himself to give answer out of possessed bodies,
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until every Man seek to remedy one, will be found too weak for the purpose; they are all either dangerous, or not fully profitable Plaisters, if not malignant and hurtful,
until every Man seek to remedy one, will be found too weak for the purpose; they Are all either dangerous, or not Fully profitable Plasters, if not malignant and hurtful,
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For the bitterness of the streams must be cured at the Fountain, and the fire quenched by subduction of the fuel, otherwise effects will ever issue from their causes;
For the bitterness of the streams must be cured At the Fountain, and the fire quenched by subduction of the fuel, otherwise effects will ever issue from their Causes;
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first, blessed are the pure in heart, and then immediately, blessed are the peace-makers; for until the heart which is the Fountain be purged, there is no expectation of Peace.
First, blessed Are the pure in heart, and then immediately, blessed Are the peacemakers; for until the heart which is the Fountain be purged, there is no expectation of Peace.
and darken the mind, what peaceable and peace-making affections would succeed, what calmness and serenity, able to clear the eye of the Soul in discerning evident truth,
and darken the mind, what peaceable and Peacemaking affections would succeed, what calmness and serenity, able to clear the eye of the Soul in discerning evident truth,
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and to temper the passions of the Soul in such truths, as are not easily discernable? And so end most controversies and at least moderate all, teaching us,
and to temper the passion of the Soul in such truths, as Are not Easily discernible? And so end most controversies and At least moderate all, teaching us,
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For soberness, meekness, patience, gentleness, brotherly-kindness, love and the like, these are the high and proper effects of the Wisdom, which is desuper from above,
For soberness, meekness, patience, gentleness, Brotherly kindness, love and the like, these Are the high and proper effects of the Wisdom, which is Desuper from above,
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And were that Gospel, a while obeyed rather than disputed, obeyed in necessary duties, rather than disputed in speculative difficulties, it would soon be unto us, what it is in it self, Evangelium pacis a Gospel of Peace, which the God of Peace vouchsafe unto us all to study,
And were that Gospel, a while obeyed rather than disputed, obeyed in necessary duties, rather than disputed in speculative difficulties, it would soon be unto us, what it is in it self, Evangelium pacis a Gospel of Peace, which the God of Peace vouchsafe unto us all to study,
It will not be easie for his Ministers to prevail in that here, which could not be done in Paradise, no not by God himself, where although it were not the first Sin (for it doth of necessity suppose a former) yet it was the second in time,
It will not be easy for his Ministers to prevail in that Here, which could not be done in Paradise, no not by God himself, where although it were not the First since (for it does of necessity suppose a former) yet it was the second in time,
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as if it were Jacobs Ladder, until by it we ascend into Heaven, yea into the very closet of God, where they will search the Book of hidden Counsels and eternal Decrees,
as if it were Jacobs Ladder, until by it we ascend into Heaven, yea into the very closet of God, where they will search the Book of hidden Counsels and Eternal Decrees,
and from thence draw dark and blind consequences of inevitable and fatal necessity, rather than flesh and blood should want wherewith to plead with its Maker;
and from thence draw dark and blind consequences of inevitable and fatal necessity, rather than Flesh and blood should want wherewith to plead with its Maker;
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So these men have found out as brief a Tenent to stop the mouth of all reproof in the Errours and Heresies of their life, to wit, that they cannot chuse but err;
So these men have found out as brief a Tenent to stop the Mouth of all reproof in the Errors and Heresies of their life, to wit, that they cannot choose but err;
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and how mercifully he forbears to use, we are in these few words by God himself given to understand, that so we might cease to wrangle with the Divine Justice, that is so loth to strike.
and how mercifully he forbears to use, we Are in these few words by God himself given to understand, that so we might cease to wrangle with the Divine justice, that is so loath to strike.
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O Israel! words of great compassion, and learn to condemn our selves and our own sins in the evil we suffer, when it doth strike. Thou hast destroyed thy self.
Oh Israel! words of great compassion, and Learn to condemn our selves and our own Sins in the evil we suffer, when it does strike. Thou hast destroyed thy self.
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these being no less deprived of all excuse, than those bereaved of all boasting. O Israel, thou hast, &c. That these words may have a true and litteral understanding of Calamities and Deliverances incident unto this present life, that which immediately goes before in the precedent verse, I will meet them as a Bear bereaved of her whelps, &c. will not suffer any Man to doubt:
these being no less deprived of all excuse, than those bereft of all boasting. Oh Israel, thou hast, etc. That these words may have a true and literal understanding of Calamities and Deliverances incident unto this present life, that which immediately Goes before in the precedent verse, I will meet them as a Bear bereft of her whelps, etc. will not suffer any Man to doubt:
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The more deservedly is P•scator, otherwise a Learned and Industrious Pastor, to be blamed, who in a late and negligent tract of Predestination, having so ordered the state of Reprobation, as he saw God thereby must needs become the first Author and Procurer of his Creatures endless destruction,
The more deservedly is P•scator, otherwise a Learned and Industria Pastor, to be blamed, who in a late and negligent tract of Predestination, having so ordered the state of Reprobation, as he saw God thereby must needs become the First Author and Procurer of his Creatures endless destruction,
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A sentence, that is indeed the very line and level, whereby himself and every one else, must direct and square all his propositions, that concern those eternal appointments and decrees of a just and merciful God.
A sentence, that is indeed the very line and level, whereby himself and every one Else, must Direct and square all his propositions, that concern those Eternal appointments and decrees of a just and merciful God.
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whilst it Steers in this dangerous Navigation, in this immense and bottomless Sea of Predestination, in which Abyssus Abyssum invocat, one Deep calls upon another, Deep upon Deep and Rock upon Rock,
while it Steers in this dangerous Navigation, in this immense and bottomless Sea of Predestination, in which Abyssus Abyssum invocate, one Deep calls upon Another, Deep upon Deep and Rock upon Rock,
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as many that have sailed before us, have done, whose Bark and burthen should never have perished, had this notable Saying sate Pilot at the Helm, by whose shipwrack we may learn wisdom to beware.
as many that have sailed before us, have done, whose Bark and burden should never have perished, had this notable Saying sat Pilot At the Helm, by whose shipwreck we may Learn Wisdom to beware.
For some of the first and best Reformers of the Roman Superstition, justly displeased at the Pelagian freedom of the Papist, whereby Man is made the first mover unto his own good, striving with all their might to bear up from this Charybdis, fell foul upon Sylla on the other side,
For Some of the First and best Reformers of the Roman Superstition, justly displeased At the Pelagian freedom of the Papist, whereby Man is made the First mover unto his own good, striving with all their might to bear up from this Charybdis, fell foul upon Sylla on the other side,
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the latter, Thou hast destroyed thy self, unto Man. Arminius of late, an Acute Dutchman, steps forth to reform these Reformers, whose main Errour notwithstanding, which he should have condemned especially, he is found especially to imitate, fleying where he should but sheer,
the latter, Thou hast destroyed thy self, unto Man. Arminius of late, an Acute Dutchman, steps forth to reform these Reformers, whose main Error notwithstanding, which he should have condemned especially, he is found especially to imitate, fleying where he should but sheer,
so he out of his as worthy dislike of this Iron and Adamantine decree of absolute Reprobation without demerits, fell back again unto conditional Election:
so he out of his as worthy dislike of this Iron and Adamantine Decree of absolute Reprobation without demerits, fell back again unto conditional Election:
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In both, both of them equally erring, the truth lying equally distant from both, so as it is not easie to judge, (Election upon good works being derogatory to the freeness of Gods mercy,
In both, both of them equally erring, the truth lying equally distant from both, so as it is not easy to judge, (Election upon good works being derogatory to the freeness of God's mercy,
and Reprobation without evil unto the Truth of his Justice) whether contains the greater impiety? The one gives too much unto Man in the work of Salvation;
and Reprobation without evil unto the Truth of his justice) whither contains the greater impiety? The one gives too much unto Man in the work of Salvation;
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which is not the least reason, that they which are brethren and friends in all other points, sweetly conspiring against the common Enemy, should with such violent affections enter into this Civil War amongst themselves;
which is not the least reason, that they which Are brothers and Friends in all other points, sweetly conspiring against the Common Enemy, should with such violent affections enter into this Civil War among themselves;
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with which spectacles, that alter the quality, and double the quantity of things, if once Men come to read or judge, no marvel if there follow a stiff and stubborn defence,
with which spectacles, that altar the quality, and double the quantity of things, if once Men come to read or judge, no marvel if there follow a stiff and stubborn defence,
So that, that which judicious Hooker observed between Reverend Beza and his Adversary in the question of Excommunication, that they had made an even division of the truth, may well be verified of Arminius and his followers, with their opposers, the Remonstrants and Contra Remonstrants, as they term themselves in Germany, as they that have no less equally shared both Truth and Errour between them.
So that, that which judicious Hooker observed between Reverend Beza and his Adversary in the question of Excommunication, that they had made an even division of the truth, may well be verified of Arminius and his followers, with their opposers, the Remonstrants and Contra Remonstrants, as they term themselves in Germany, as they that have no less equally shared both Truth and Error between them.
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And the reason hereof is, for that either seeking to rectifie the croocked opinion of the other, deals with it as he would do with a crooked stick, bending it as far unto the one side,
And the reason hereof is, for that either seeking to rectify the croocked opinion of the other, deals with it as he would do with a crooked stick, bending it as Far unto the one side,
But opinions are not like rods that have springs in them they draw rather unto the nature of a Lesbian leaden rule, where you bend them, there they stand.
But opinions Are not like rods that have springs in them they draw rather unto the nature of a Lesbian leaden Rule, where you bend them, there they stand.
The Persian Manes, who well deserved that name from the Grecian NONLATINALPHABET for his unsound Doctrine that carries so much madness in it, had not long established his Heresie in one extream, by fastning upon Mans will a natural necessity unto evil by creation;
The Persian Manes, who well deserved that name from the Grecian for his unsound Doctrine that carries so much madness in it, had not long established his Heresy in one extreme, by fastening upon men will a natural necessity unto evil by creation;
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but our Countryman Pelagius directly opposeth and confronts him with his Heresie in the other, by giving unto Mans will a natural freedom unto good after corruption.
but our Countryman Pelagius directly Opposeth and confronts him with his Heresy in the other, by giving unto men will a natural freedom unto good After corruption.
but by freedom of will against Manes, and in this corruption no freedom but by grace against Pelagius. In like sort Nestorius in the Primitive Church is so earnest for the distinction of two Natures in Christ, as he divides his Person:
but by freedom of will against Manes, and in this corruption no freedom but by grace against Pelagius. In like sort Nestorius in the Primitive Church is so earnest for the distinction of two Nature's in christ, as he divides his Person:
the one through a respective Election, and the other by an absolute Reprobation. The truth, as I take it, lies here also between these two, that are extreams;
the one through a respective Election, and the other by an absolute Reprobation. The truth, as I take it, lies Here also between these two, that Are extremes;
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I am sure the opinion of St. Austin doth, bestowing according to the tenour of my Text, the just desert of Mans destruction upon his own voluntary disobedience by a respective Reprobation against the one,
I am sure the opinion of Saint Austin does, bestowing according to the tenor of my Text, the just desert of men destruction upon his own voluntary disobedience by a respective Reprobation against the one,
It was a witty and a pleasant saying of Maximilian the Emperour comparing himself with the Kings of Spain and France together, That there were but three Kings in the time wherein he lived, Rex Hominum, Rex Asinorum, Rex Regum.
It was a witty and a pleasant saying of Maximilian the Emperor comparing himself with the Kings of Spain and France together, That there were but three Kings in the time wherein he lived, Rex Hominum, Rex Of the asses, Rex Regum.
The Spanish, a King of men, because he used them ingenuously and liberally, as men: The French, of Asses, for the immoderate exactions he took of them:
The Spanish, a King of men, Because he used them ingenuously and liberally, as men: The French, of Asses, for the immoderate exactions he took of them:
Neminem indebitè damnans, neminem debitè liberans, utnec illius justa querimonia, nec hujus verax arrogantia, si vel iste dicat meruisse se•gratiam, vel ille asserat non meruisse se poenam;
Neminem indebitè damnans, neminem debitè liberans, utnec Illius Justa querimonia, nec hujus Verax Arrogance, si vel iste dicat meruisse se•gratiam, vel Isle asserat non meruisse se poenam;
yet so as we must still remember, that we are especially to appropriate the first, that is destruction, to the Reprobate, who only shall be actually destroyed;
yet so as we must still Remember, that we Are especially to Appropriate the First, that is destruction, to the Reprobate, who only shall be actually destroyed;
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At the feet of whose Divine Majesty I now cast my self, humbly beseeching and imploring his aid and assistance unto my Heart and Tongue in these high and secret Mysteries, that I may speak nothing but what is agreeable unto his holy word,
At the feet of whose Divine Majesty I now cast my self, humbly beseeching and imploring his aid and assistance unto my Heart and Tongue in these high and secret Mysteres, that I may speak nothing but what is agreeable unto his holy word,
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Since this whole sentence, as I said, is appliable unto either sort of people, it followeth, that before we speak of this special help of the Elect, we say something of that destruction whereunto this help doth relate;
Since this Whole sentence, as I said, is appliable unto either sort of people, it follows, that before we speak of this special help of the Elect, we say something of that destruction whereunto this help does relate;
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for that the Elect of God have destroyed themselves, that is, were and are in themselves worthy of destruction, none, I think, do either doubt or deny:
for that the Elect of God have destroyed themselves, that is, were and Are in themselves worthy of destruction, none, I think, do either doubt or deny:
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Only concerning the order and precedence, question hath been made, some giving the priority unto Election, affirming that they were first elected, who afterwards through sin came to deserve destruction,
Only Concerning the order and precedence, question hath been made, Some giving the priority unto Election, affirming that they were First elected, who afterwards through since Come to deserve destruction,
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as thinking it impossible that the merit of destruction, as being a temporal Act, should preceed the free mercy of God established by an eternal Decree,
as thinking it impossible that the merit of destruction, as being a temporal Act, should precede the free mercy of God established by an Eternal decree,
and the nature of the things, strangely presupposing help or salvation, without supposing any former destruction, which such relative terms must of necessity respect:
and the nature of the things, strangely presupposing help or salvation, without supposing any former destruction, which such relative terms must of necessity respect:
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For since the decrees of Election and Reprobation are made and ordained by the same properties in God, whereby men are punished or saved, it follows, that as Reprobation must needs be an act of punishing Justice,
For since the decrees of Election and Reprobation Are made and ordained by the same properties in God, whereby men Are punished or saved, it follows, that as Reprobation must needs be an act of punishing justice,
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now Misericordiae propria sedes, miseria est, the proper seat or object of Mercy is misery, saith St. Bernard. And therefore, Qui non ponit primò miseriam in laps• hominis, ponere ill misericordiam in Electione non potest, He that first grants not misery in the fall, can never place mercy in the Election of man, said a late worthy Bishop:
now Mercy propria sedes, Miseria est, the proper seat or Object of Mercy is misery, Says Saint Bernard. And Therefore, Qui non Ponit primò Miseriam in laps• hominis, ponere ill misericordiam in Election non potest, He that First grants not misery in the fallen, can never place mercy in the Election of man, said a late worthy Bishop:
To make this yet more manifest by the definition of Election, It is, saith St. Austin, Praeparatio: benoficiorum Dei, qu•bus certissimè liberantur, quieun { que } liberantur, A preparation of those benefits of God, whereby they are certainly saved whosoever are saved:
To make this yet more manifest by the definition of Election, It is, Says Saint Austin, Preparation: benoficiorum Dei, qu•bus certissimè liberantur, quieun { que } liberantur, A preparation of those benefits of God, whereby they Are Certainly saved whosoever Are saved:
and a powerful vocation unto sincere repentance, and to lively faith in the death and blood of the Son of God? Now what have any of these to do with Innocency? To whom else may they belong,
and a powerful vocation unto sincere Repentance, and to lively faith in the death and blood of the Son of God? Now what have any of these to do with Innocency? To whom Else may they belong,
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but a sinner, but to one subjected and devoted unto that destruction, from whence he could not be delivered but by the mercy of such a Redeemer? As for the reason drawn from the time of sin and the Decree of Salvation before all time, the deceit and errour of that doth apparently consist in a wrong comparing of an external Act of mans, with an internal Act of Gods;
but a sinner, but to one subjected and devoted unto that destruction, from whence he could not be Delivered but by the mercy of such a Redeemer? As for the reason drawn from the time of since and the decree of Salvation before all time, the deceit and error of that does apparently consist in a wrong comparing of an external Act of men, with an internal Act of God's;
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when the comparison should have been, if rightly made, between two internal acts of God: for mans work is here to be considered, not as it was done by him,
when the comparison should have been, if rightly made, between two internal acts of God: for men work is Here to be considered, not as it was done by him,
It follows therefore, to conclude this point, that the very Elect of God acknowledge to the praise of the riches of his exceeding free compassion, that when he in his secret determination set it down, Those shall live and not die, they lay,
It follows Therefore, to conclude this point, that the very Elect of God acknowledge to the praise of the riches of his exceeding free compassion, that when he in his secret determination Set it down, Those shall live and not die, they lay,
but especially that the truth of St. Austins opinion might more clearly appear, affirming, that in the search of Election and Reprobation, no mans wit should presume to ascend above the miserable mass of corruption.
but especially that the truth of Saint Austins opinion might more clearly appear, affirming, that in the search of Election and Reprobation, no men wit should presume to ascend above the miserable mass of corruption.
Mans Nature at first was by Creation Gold, but Sin was the poysonous menstruum, the aqua regis more than Chymical, that dissolved it and drew off the purer parts, leaving unto us nothing but this earth and these faeces of that Gold.
men Nature At First was by Creation Gold, but since was the poisonous menstruum, the aqua regis more than Chemical, that dissolved it and drew off the Purer parts, leaving unto us nothing but this earth and these faeces of that Gold.
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and this Clay is that impure lump, meant by St. Austin, over which he grants with the Apostle, that the Potter hath power thereout to frame Vessels either to dishonour or honour as it pleaseth him best.
and this Clay is that impure lump, meant by Saint Austin, over which he grants with the Apostle, that the Potter hath power thereout to frame Vessels either to dishonour or honour as it Pleases him best.
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For secretly within his own mind, he desires Grace, by quicquid gratis datur, that by this means under the name of Grace, he might hedge in free-will and abilities of Nature;
For secretly within his own mind, he Desires Grace, by quicquid gratis datur, that by this means under the name of Grace, he might hedge in freewill and abilities of Nature;
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Nay if this fraud be detected, he will come yet closer, for he will not refuse to confess a necessity of true internal Grace, such as the Gospel mentions, the Grace of Christ and of his Holy Spirit,
Nay if this fraud be detected, he will come yet closer, for he will not refuse to confess a necessity of true internal Grace, such as the Gospel mentions, the Grace of christ and of his Holy Spirit,
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and that it is their own faults if they have it not, since as he holds, this Grace is given and withheld according to the merits or demerits of Men, by a former good or evil use of their free will, ut gratia sonaret, & meritum delitescret, that so grace might sound in their words,
and that it is their own Faults if they have it not, since as he holds, this Grace is given and withheld according to the merits or demerits of Men, by a former good or evil use of their free will, ut Gratia sonaret, & Merit delitescret, that so grace might found in their words,
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Arminius and his followers, the late Semi-pelagians step one Step farther, and with the Catholick truth acknowledge not only a true and internal Grace,
Arminius and his followers, the late Semipelagians step one Step farther, and with the Catholic truth acknowledge not only a true and internal Grace,
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But for all this he understands only such a Grace, as is common to both, to Elect and Reprobate, upon the good or evil use whereof it is, that Men become either.
But for all this he understands only such a Grace, as is Common to both, to Elect and Reprobate, upon the good or evil use whereof it is, that Men become either.
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An old rancid opinion long since broached by Faustus and Cassianus, whose Books for this were condemned by Gelasius and a Council of seventy Bishops more,
an old rancid opinion long since broached by Faustus and Cassian, whose Books for this were condemned by Gelasius and a Council of seventy Bishops more,
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So that it is a good judgment of a Reverend Bishop, Faustum & Cassianum quasi per Metempsyohosin in Arminio & Bertio revixisse, That the Souls of Faustus and Cassianus do as it were live again in Arminius and Bertius, they do so justly jump and conspire with their Doctrine of universal Grace,
So that it is a good judgement of a Reverend Bishop, Faustum & Cassianum quasi per Metempsyohosin in Arminio & Bertio revixisse, That the Souls of Faustus and Cassian do as it were live again in Arminius and Bertius, they do so justly jump and conspire with their Doctrine of universal Grace,
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For however it retains the name, it perverts the end and destroys the very Nature of Election, causing that Predestination which the Apostle unto the Ephesians tells us;
For however it retains the name, it perverts the end and Destroys the very Nature of Election, causing that Predestination which the Apostle unto the Ephesians tells us;
was ordained in laudem gloriae gratiae suae, to the praise of the glory of his Grace, to serve and tend only unto the honour of our own propension and will,
was ordained in Laudem Glory Gratiae suae, to the praise of the glory of his Grace, to serve and tend only unto the honour of our own propension and will,
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and the effect into the cause, making Election a consequent of Faith and Repentance, when these are the true fruits of Election, which is the well-head of Grace,
and the Effect into the cause, making Election a consequent of Faith and Repentance, when these Are the true fruits of Election, which is the wellhead of Grace,
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and all the rest of Gods favours, and our good deeds but streams issuing from that Fountain, who have all obtained mercy, with St. Paul, not because we were,
and all the rest of God's favours, and our good Deeds but streams issuing from that Fountain, who have all obtained mercy, with Saint Paul, not Because we were,
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Non vos me elegistis, for you have not chosen me, but I have chosen you, saith our Saviour, and have ordained you: for what? that you should go and bring forth, and that your fruit should remain;
Non vos me elegistis, for you have not chosen me, but I have chosen you, Says our Saviour, and have ordained you: for what? that you should go and bring forth, and that your fruit should remain;
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It were an endless work and a bootless expence of Travel to heap up places of Scripture for the enforcing of this point, they are every where obvious, the Glory of Gods grace through a free and undeserved Election being a main branch of the Gospel,
It were an endless work and a bootless expense of Travel to heap up places of Scripture for the enforcing of this point, they Are every where obvious, the Glory of God's grace through a free and undeserved Election being a main branch of the Gospel,
and as little in quality, they had done neither good nor evil, nor could do at that time, wherein notwithstanding that the purpose of God might be known to stand according to Election, it was said, I have loved Jacob, and hated Esau: No difference in the Persons,
and as little in quality, they had done neither good nor evil, nor could do At that time, wherein notwithstanding that the purpose of God might be known to stand according to Election, it was said, I have loved Jacob, and hated Esau: No difference in the Persons,
yet God elected the one and rejected the other upon foresight of the good and evil which they afterwards would do? This had been an acute and brief answer, Quis iftum acutissimum sensum Apostolo defuisse non miretur? Who can chuse but wonder the Apostle should not see this subtilty? saith St. Austin. For had he known it to have been so, eodem modo solveret istam quaestionem, he would soon have answered the question, immo nullam quam solvi opus esset, faceret quaestionem;
yet God elected the one and rejected the other upon foresight of the good and evil which they afterwards would do? This had been an acute and brief answer, Quis iftum acutissimum sensum Apostle defuisse non miretur? Who can choose but wonder the Apostle should not see this subtlety? Says Saint Austin. For had he known it to have been so, Eodem modo solveret istam quaestionem, he would soon have answered the question, Immo Nullam quam Solvi opus esset, faceret quaestionem;
Nay he had then never made any such question, that should need an answer, For there had not remained so much as any shew of injustice, where Love or Hatred doth proceed according to good or evil deserts;
Nay he had then never made any such question, that should need an answer, For there had not remained so much as any show of injustice, where Love or Hatred does proceed according to good or evil deserts;
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But now that there should be a different judgment, where there is no difference in merit, there cannot but seem a just occasion of making the demand, Nunquid iniquitas? Whereunto leaving this vain gloss,
But now that there should be a different judgement, where there is no difference in merit, there cannot but seem a just occasion of making the demand, Whether iniquitas? Whereunto leaving this vain gloss,
An answer sounding to this effect, That since both were equally conceived in original sin, deserved his Justice, his Love unto one was an act of Mercy,
an answer sounding to this Effect, That since both were equally conceived in original since, deserved his justice, his Love unto one was an act of Mercy,
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but his Mercy, I will have mercy, &c. And then quis nisi insipiens Deum iniquum putet, sive judicium poenale ingerat digno, sive misericordiam praestet indigno? Because,
but his Mercy, I will have mercy, etc. And then quis nisi Insipiens God Iniquum putet, sive judicium poenale ingerat digno, sive misericordiam praestet indigno? Because,
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and withal withdraws all merit from the Elect, who have that Name and Grace for no other cause but only because he had a will to shew Mercy, special Mercy unto them, which he did not unto others to whom notwithstanding they were of themselves in all things equal,
and withal withdraws all merit from the Elect, who have that Name and Grace for no other cause but only Because he had a will to show Mercy, special Mercy unto them, which he did not unto Others to whom notwithstanding they were of themselves in all things equal,
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False therefore and vain, and very derogatory unto the goodness of that God, in whom is our help, are their conceipts that build Election upon a foreseen good or evil use of a general and sufficient Grace, to the prejudice of that which is special and particular.
False Therefore and vain, and very derogatory unto the Goodness of that God, in whom is our help, Are their conceits that built Election upon a foreseen good or evil use of a general and sufficient Grace, to the prejudice of that which is special and particular.
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yet withal we acknowledge it to be such an help, as where• withal God, when he looked down from Heaven, saw there was none did good, no not one. A help therefore, which in effect doth not give Salvation,
yet withal we acknowledge it to be such an help, as where• withal God, when he looked down from Heaven, saw there was none did good, no not one. A help Therefore, which in Effect does not give Salvation,
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but takes away excuse, and seems not so much to justify them, as to make their Condemnation more just, who notwithstanding that they might not all perish,
but Takes away excuse, and seems not so much to justify them, as to make their Condemnation more just, who notwithstanding that they might not all perish,
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and that he might yet shew his Mercy, of his infinite goodness freely elected some to such special Grace whereby they should not perish, a Grace effectual;
and that he might yet show his Mercy, of his infinite Goodness freely elected Some to such special Grace whereby they should not perish, a Grace effectual;
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but contrarily foreseeing that we would not do what we were able with that sufficient Grace to do, of his absolute Mercy did decree to give us such powerful and efficacious Grace, whereby we certainly should do, what otherwise without this special help, he knew we should not:
but contrarily Foreseeing that we would not do what we were able with that sufficient Grace to do, of his absolute Mercy did Decree to give us such powerful and efficacious Grace, whereby we Certainly should do, what otherwise without this special help, he knew we should not:
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For had not he by this means, as the Scripture testifies, reserved unto himself a Remnant, notwithstanding the former Grace, we had been all as Sodom and perished as Gomorrha; And therefore Reliqui mihi, saith God unto Elias: It is not there are,
For had not he by this means, as the Scripture Testifies, reserved unto himself a Remnant, notwithstanding the former Grace, we had been all as Sodom and perished as Gomorrha; And Therefore Reliqui mihi, Says God unto Elias: It is not there Are,
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And from this Reliqui, they are termed Reliquiae secundùm electionem gratiae salvae factae sunt, A Remnant only are saved according to the Election of Grace:
And from this Reliqui, they Are termed Reliquiae secundùm electionem Gratiae salvae factae sunt, A Remnant only Are saved according to the Election of Grace:
as he sometimes denies that help unto those that would use it well, which notwithstanding he offers and exhibits unto others, that he knew before would reject it.
as he sometime Denies that help unto those that would use it well, which notwithstanding he offers and exhibits unto Others, that he knew before would reject it.
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and an exclamation, the one out of the ninth, and the other out of the eleventh to the R•m. And both joined tend unto this, That being assured there is no injustice with God, we should not search the cause but admire the depth of his Wisdom, whose judgments are unsearchable,
and an exclamation, the one out of the ninth, and the other out of the eleventh to the R•m. And both joined tend unto this, That being assured there is no injustice with God, we should not search the cause but admire the depth of his Wisdom, whose Judgments Are unsearchable,
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Such surely as these conditional Electioners are, who, as if they were fore runners of the second coming of Christ, endued with the Spirit of Elias, have cast down every Hill,
Such surely as these conditional Electioners Are, who, as if they were before runners of the second coming of christ, endued with the Spirit of Elias, have cast down every Hill,
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and by this means they, though but lambs, can easily wade, where those Elephants, the Fathers of the Primitive Church, found such Pits and Pools as they were glad to swim.
and by this means they, though but Lambs, can Easily wade, where those Elephants, the Father's of the Primitive Church, found such Pits and Pools as they were glad to swim.
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For what is there in their Doctrine not easie and even obvious and open, if God hath diversly determined of none but such as are of divers and different merits? what room then is there left for O altitudo! For they that give a cause of Election, take away all cause of the Apostles exclamation,
For what is there in their Doctrine not easy and even obvious and open, if God hath diversely determined of none but such as Are of diverse and different merits? what room then is there left for O altitudo! For they that give a cause of Election, take away all cause of the Apostles exclamation,
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and it were most unreasonable to conceive that he should want reason for what he doth, that doth all things according to the counsel of his own will, that is, all outward things;
and it were most unreasonable to conceive that he should want reason for what he does, that does all things according to the counsel of his own will, that is, all outward things;
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which though otherwise he did not, yet for this very arrogance he worthily should deserve? How much better were it for them, with those Saints in the Revelation, to cast their Crowns at the foot of the Throne, and with true humility to cry out with David, Non nobis Domine, non nobis, sed nomini tuo da gloriam.
which though otherwise he did not, yet for this very arrogance he worthily should deserve? How much better were it for them, with those Saints in the Revelation, to cast their Crowns At the foot of the Throne, and with true humility to cry out with David, Non nobis Domine, non nobis, sed nomini tuo da gloriam.
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For however it be true, that it is God only who properly inflicts destruction, in regard whereof it is rightly said, vita & Mors à Domino, Life and death is from the Lord;
For however it be true, that it is God only who properly inflicts destruction, in regard whereof it is rightly said, vita & Mors à Domino, Life and death is from the Lord;
yet because he doth inflict it but for mans wilful offence, it is as true, that he is not so specially the author of destruction, the inflictour, as he that deserves it.
yet Because he does inflict it but for men wilful offence, it is as true, that he is not so specially the author of destruction, the Inflictor, as he that deserves it.
From whence it is, that God is ever termed Pater misericordiarum, the Father of Mercies, but never of Justice, because no desert of man can make any claim unto it.
From whence it is, that God is ever termed Pater Misericordiarum, the Father of mercies, but never of justice, Because no desert of man can make any claim unto it.
It is born and bred within himself, a Thread like that of the Spiders, woven and spun out of his own bowels, whose nature and property it is, to have mercy and compassion.
It is born and bred within himself, a Thread like that of the Spiders, woven and spun out of his own bowels, whose nature and property it is, to have mercy and compassion.
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as it were, violently drawn against his nature, tactus dolore cordis intrinsecùs, Repenting, and as it were grieved at the heart, he said, I will destroy the man which I have made.
as it were, violently drawn against his nature, tactus dolore Cordis intrinsecùs, Repenting, and as it were grieved At the heart, he said, I will destroy the man which I have made.
but we must beware, how we set the properties of God at variance among themselves, attributing unto him such a Power as shall thwart and shoulder with his Justice;
but we must beware, how we Set the properties of God At variance among themselves, attributing unto him such a Power as shall thwart and shoulder with his justice;
Not that he is bound by any superiour Law, but because as the Apostle said of the Gent•le, Sibi ipsi Lex, He is a Law unto himself, which Law, in these kind of actions, is his Justice, not his absolute Will;
Not that he is bound by any superior Law, but Because as the Apostle said of the Gent•le, Sibi ipsi Lex, He is a Law unto himself, which Law, in these kind of actions, is his justice, not his absolute Will;
even the destruction of the righteous with the wicked, which notwithstanding Abraham thought and was bold to affirm unto God himself (of whom he was not blamed for it neither) that even in him it would be unjust.
even the destruction of the righteous with the wicked, which notwithstanding Abraham Thought and was bold to affirm unto God himself (of whom he was not blamed for it neither) that even in him it would be unjust.
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and that by might, which they saw by equity could not be maintained, as I am now to shew and prove, being it throws the blame of mans destruction upon God, no otherwise than the former Election gives Gods glory unto man.
and that by might, which they saw by equity could not be maintained, as I am now to show and prove, being it throws the blame of men destruction upon God, no otherwise than the former Election gives God's glory unto man.
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The Authors of the one, and the other opinion being deceived by one, and the same reason, which both imagined• was to be had of both these opposite Decrees:
The Authors of the one, and the other opinion being deceived by one, and the same reason, which both imagined• was to be had of both these opposite Decrees:
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how should as absolute a Reprobation choose but say the same of him in our Evil? For if good works be therefore the effects of Gods Election, because it is absolute;
how should as absolute a Reprobation choose but say the same of him in our Evil? For if good works be Therefore the effects of God's Election, Because it is absolute;
Election, that is absolute, intends the end, and then provides the means, doth not absolute Reprobation do the like? wherein they say the first Act or Decree of God was, to manifest his glory by the declaration of his Justice;
Election, that is absolute, intends the end, and then provides the means, does not absolute Reprobation do the like? wherein they say the First Act or decree of God was, to manifest his glory by the declaration of his justice;
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and it is the meaning of all) the ingression of sin by the fall of Adam, that so he might make a way for the execution of his Justice according to the former Decree;
and it is the meaning of all) the ingression of since by the fallen of Adam, that so he might make a Way for the execution of his justice according to the former decree;
A horrible Decree indeed and of all pious minds to be abhorred, that first makes God unjust, that so he might shew his Justice, which in regard of the former, is not just neither:
A horrible decree indeed and of all pious minds to be abhorred, that First makes God unjust, that so he might show his justice, which in regard of the former, is not just neither:
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Nec enim justitia dicatur, for his Justice shall not be just, saith Fulgentius, si puniendum reum non invenisse sed fecisse dicatur, if he doth not find but make Men worthy of that punishment which it inflicts.
Nec enim justitia dicatur, for his justice shall not be just, Says Fulgentius, si puniendum Reum non invenisse sed To have made dicatur, if he does not find but make Men worthy of that punishment which it inflicts.
For what greater injustice, saith the same Father, quàm lapso retribuere poenam, quem stantem praedestinâsse dicitur ad ruinam, than to punish him for falling, whom he did predestinate to fall whilst he stood? It is reported of Tiberius Caesar, that he had a great desire to have certain young Maids of Rome strangled to death, not for any offence of theirs,
For what greater injustice, Says the same Father, quàm lapso retribuere poenam, Whom stantem praedestinâsse dicitur ad ruinam, than to Punish him for falling, whom he did predestinate to fallen while he stood? It is reported of Tiberius Caesar, that he had a great desire to have certain young Maids of Room strangled to death, not for any offence of theirs,
but understanding that it was not lawful by the custom of the Countrey to put Virgins to death, he decreed and commanded (so to open a passage unto his former purpose) that the Hangman should first force and vitiate, and afterwards strangle them.
but understanding that it was not lawful by the custom of the Country to put Virgins to death, he decreed and commanded (so to open a passage unto his former purpose) that the Hangman should First force and vitiate, and afterwards strangle them.
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I forbear to make application, it is too manifest, and chuse rather to pray and make supplication unto Christ, that he would be favourable and merciful unto the Doctors and Pastors of his Church,
I forbear to make application, it is too manifest, and choose rather to pray and make supplication unto christ, that he would be favourable and merciful unto the Doctors and Pastors of his Church,
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if deceived through Errour they are bold to teach and speak and write according to the example of Tiberius. I know it is not their desire or meaning to charge God with the Sin and Iniquity of Man, they constantly and with great indignation deny him to be the Author thereof;
if deceived through Error they Are bold to teach and speak and write according to the Exampl of Tiberius. I know it is not their desire or meaning to charge God with the since and Iniquity of Man, they constantly and with great Indignation deny him to be the Author thereof;
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but like ill Logicians, they deny the conclusion, and in the mean time, establish those premises, from whence though they grow hoarse yea burst with denying, it will of necessity follow:
but like ill Logicians, they deny the conclusion, and in the mean time, establish those premises, from whence though they grow hoarse yea burst with denying, it will of necessity follow:
All the distinctions brought for the purpose fail, and should a Man rack and ransack every dusty corner of his brain for more, they would still be all too few to defend or excuse it.
All the Distinctions brought for the purpose fail, and should a Man rack and ransack every dusty corner of his brain for more, they would still be all too few to defend or excuse it.
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but what hath it to do with Adam in his Innocency, free from all lameness or laxation in his joints, a well-strung and a well-tun'd Instrument? Nor when the question is by what means he came to his hurts;
but what hath it to do with Adam in his Innocency, free from all lameness or laxation in his Joints, a well-strung and a well-tuned Instrument? Nor when the question is by what means he Come to his hurts;
In positive and affirmative precepts where a good action may be ill done, as he that gives Alms to be seen of Men, 'tis easy to distinguish the vitiosity from the act;
In positive and affirmative Precepts where a good actium may be ill done, as he that gives Alms to be seen of Men, it's easy to distinguish the vitiosity from the act;
how we can discern the one from the other, and how God in this case may be the cause of the act and not of the Sin, which is necessarily annexed to the act,
how we can discern the one from the other, and how God in this case may be the cause of the act and not of the since, which is necessarily annexed to the act,
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Many other distinctions there are alledged, as that of the decree and the execution of the decree, of necessity and coaction, a diverse respect of the Divine decree and the Nature of Man, of a double will signi & beneplaciti, a secret and revealed will;
Many other Distinctions there Are alleged, as that of the Decree and the execution of the Decree, of necessity and coaction, a diverse respect of the Divine Decree and the Nature of Man, of a double will Sign & beneplaciti, a secret and revealed will;
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Methinks they that imagine they may rest themselves upon this iron Doctrine having stuft it with the Feathers of these distinctions, do fitly make up the moral of this Fable:
Methinks they that imagine they may rest themselves upon this iron Doctrine having stuffed it with the Feathers of these Distinctions, do fitly make up the moral of this Fable:
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yet at least by thinking so, they content and please their own conceipts, and so are fallen into a profound sleep, embracing dreams for truth, out of which God of his mercy vouchsafe to wake them, that so seeing and rejecting the weakness and lewdness of these trifling subtleties, they may rather abandon,
yet At least by thinking so, they content and please their own conceits, and so Are fallen into a profound sleep, embracing dreams for truth, out of which God of his mercy vouchsafe to wake them, that so seeing and rejecting the weakness and Lewdness of these trifling subtleties, they may rather abandon,
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Who can believe them in any thing else, saith Bellarmine, that shall see them only so gross and impious in this? And it is marvellous to consider how all our Adversaries do generally raise their stiles and themselves,
Who can believe them in any thing Else, Says Bellarmine, that shall see them only so gross and impious in this? And it is marvellous to Consider how all our Adversaries do generally raise their stile and themselves,
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and disgorge upon us and our Doctrine, affirming that all those odious propositions falsly imposed on St. Austin, do rightly and justly light upon us, who teach that God did therefore only create, that he might destroy the greatest part of mankind, whereunto they are unavoidably subjected by the unalterable,
and disgorge upon us and our Doctrine, affirming that all those odious propositions falsely imposed on Saint Austin, do rightly and justly Light upon us, who teach that God did Therefore only create, that he might destroy the greatest part of mankind, whereunto they Are avoidable subjected by the unalterable,
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from whence they say, it will follow, as the natural fruit of that Tree of Fate, that God is the Author of Sin, that he doth properly sin, that he only doth sin,
from whence they say, it will follow, as the natural fruit of that Tree of Fate, that God is the Author of since, that he does properly sin, that he only does sin,
And therefore the only and soundest refutation, as I imagine, will consist not in labouring to decline and avoid such consequences by empty distinctions,
And Therefore the only and soundest refutation, as I imagine, will consist not in labouring to decline and avoid such consequences by empty Distinctions,
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Nihil ergo talium negotiorum Deus praedestinauit ut fieret, &c. God hath not predestinated, saith he, any of these things, speaking of sins, that they should be,
Nihil ergo talium negotiorum Deus praedestinauit ut fieret, etc. God hath not predestinated, Says he, any of these things, speaking of Sins, that they should be,
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For if Election doth presuppose sin, as 'tis proved in the former part; much more must Reprobation, because it is not precedent but subsequent in order to Election.
For if Election does presuppose since, as it's proved in the former part; much more must Reprobation, Because it is not precedent but subsequent in order to Election.
even in his preface unto that book of Lectures and Sermons penned and published against Arminius, That he must leave behind him the absolute decree of Reprobation, whoever he be that comes to the studying and reading of St. Austin, which he terms a sad and heavy opinion, lately bred and ever to be abhorred:
even in his preface unto that book of Lectures and Sermons penned and published against Arminius, That he must leave behind him the absolute Decree of Reprobation, whoever he be that comes to the studying and reading of Saint Austin, which he terms a sad and heavy opinion, lately bred and ever to be abhorred:
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and therefore he afterwards adds in the same preface, That if Arminius had only inveighed against that absolute and truculent decree, contrary both to Scriptures and Fathers,
and Therefore he afterwards adds in the same preface, That if Arminius had only inveighed against that absolute and truculent Decree, contrary both to Scriptures and Father's,
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As for some private Men, that think and write otherwise, they are not the Churches but their own private conceits, saith the same Bishop in the same place.
As for Some private Men, that think and write otherwise, they Are not the Churches but their own private conceits, Says the same Bishop in the same place.
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By whose authority, though great in it self, yet I am the easier led, because I see that this Church though it doth not fore some respects actually and publickly refute,
By whose Authority, though great in it self, yet I am the Easier led, Because I see that this Church though it does not before Some respects actually and publicly refute,
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For in the Articles of Religion whereunto she requires subscription, the Article of Election is proposed and illustrated at large by many propositions;
For in the Articles of Religion whereunto she requires subscription, the Article of Election is proposed and illustrated At large by many propositions;
by which silence in that place the Church (as I conceive) seems not to approve the vulgar opinion, at least to think it a Doctrine dangerous to mention.
by which silence in that place the Church (as I conceive) seems not to approve the Vulgar opinion, At least to think it a Doctrine dangerous to mention.
as appears in the Case of Travers who was censured and silenced by the Authority of the Church for opposing the Doctrine of Learned and Judicious Hooker, whereof this was a branch, that God in his counsel and purpose rejects none without a foreseen worthiness of rejection, going though not in time, yet in order before:
as appears in the Case of Travers who was censured and silenced by the authority of the Church for opposing the Doctrine of Learned and Judicious Hooker, whereof this was a branch, that God in his counsel and purpose rejects none without a foreseen worthiness of rejection, going though not in time, yet in order before:
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yet I shall not our own present Church, nor the learned Fathers of former, whose voice unto their dissolute flocks, hath ever been the same with this here of God, O Israel thou hast destroyed thy self.
yet I shall not our own present Church, nor the learned Father's of former, whose voice unto their dissolute flocks, hath ever been the same with this Here of God, Oh Israel thou hast destroyed thy self.
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The inference and issue of all that which hath been already said in this point doth reach only to this, That that Destruction which fell upon the world through the sin and fall of the Protoplast Adam, ought to be ascribed unto his own free and voluntary fault,
The Inference and issue of all that which hath been already said in this point does reach only to this, That that Destruction which fell upon the world through the since and fallen of the Protoplast Adam, ought to be ascribed unto his own free and voluntary fault,
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Not that this or any other sin, is the absolute cause, why God doth, but the desert and merit why he justly may, reject and reprobate whom he please.
Not that this or any other since, is the absolute cause, why God does, but the desert and merit why he justly may, reject and Reprobate whom he please.
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Otherwise, I shall fall short of giving full satisfaction unto my Text, wherein God seems not so much to relate unto the original misery, wherein they were conceived and born,
Otherwise, I shall fallen short of giving full satisfaction unto my Text, wherein God seems not so much to relate unto the original misery, wherein they were conceived and born,
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and Reprobation peremptorily to proceed, immediately upon foresight only of original sin, without any other respect of disobedience and contempt of the Grace of God,
and Reprobation peremptorily to proceed, immediately upon foresight only of original since, without any other respect of disobedience and contempt of the Grace of God,
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Surely, a heavy case, and I verily believe unbefitting the great compassion and mercy of God which the Scriptures mention, that he should be so far from pitying the Case of his own Creature in an involuntary misery,
Surely, a heavy case, and I verily believe unbefitting the great compassion and mercy of God which the Scriptures mention, that he should be so Far from pitying the Case of his own Creature in an involuntary misery,
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Besides, how doth this make God seem to flout and delude poor Souls in the deep of their distress, calling unto them who lie in anguish, have all their bones and joints bruised and broken with a deadly fall, to rise,
Beside, how does this make God seem to flout and delude poor Souls in the deep of their distress, calling unto them who lie in anguish, have all their bones and Joints Bruised and broken with a deadly fallen, to rise,
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and come unto him, and he will help them, and in the mean time, affording them not one jot of his help to rise who, he knows, notwithstanding, are not able to stretch forth so much as a finger in their own help? Nay how should our blessed Saviours words,
and come unto him, and he will help them, and in the mean time, affording them not one jot of his help to rise who, he knows, notwithstanding, Are not able to stretch forth so much as a finger in their own help? Nay how should our blessed Saviors words,
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yea his Tears over Jerusalem, seem to be false and counterfeit, (O Jerusalem, Jerusalem, &c.) if at the same instant notwithstanding, he had no purpose either to die for them,
yea his Tears over Jerusalem, seem to be false and counterfeit, (Oh Jerusalem, Jerusalem, etc.) if At the same instant notwithstanding, he had no purpose either to die for them,
From All, this Conclusion will result besides, that they either make God a hard man, like the lazy fellow in the Gospel, reaping where he doth not sow:
From All, this Conclusion will result beside, that they either make God a hard man, like the lazy fellow in the Gospel, reaping where he does not sow:
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For if without giving a Saviour, or providing any Grace, there be a rejection and reprobation of all mankind immediately out of the Mass of Corruption, Who sees not the necessity of all these strange consequences,
For if without giving a Saviour, or providing any Grace, there be a rejection and reprobation of all mankind immediately out of the Mass of Corruption, Who sees not the necessity of all these strange consequences,
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so reproachful unto God, and so full of severity, if not cruelty unto men, who lying under more than fatal Necessity, being not able to go any other way, must needs run headlong in those paths that lead into Hell? A Position so absurd,
so reproachful unto God, and so full of severity, if not cruelty unto men, who lying under more than fatal Necessity, being not able to go any other Way, must needs run headlong in those paths that led into Hell? A Position so absurd,
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The answer of all that I have ever read or heard is but one, and that briefly to this effect, That Men may not imagine they may sit idlely and have the Kingdom of Heaven brought home unto them;
The answer of all that I have ever read or herd is but one, and that briefly to this Effect, That Men may not imagine they may fit idly and have the Kingdom of Heaven brought home unto them;
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This then not prevailing, their second Essay is (such is their perplexity) to reconcile necessity and freedom, that so at least the works of wickedness might be justly taxed,
This then not prevailing, their second Essay is (such is their perplexity) to reconcile necessity and freedom, that so At least the works of wickedness might be justly taxed,
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so that as it is truly said of the service of God, that it is perfect freedom; so it may be as rightly affirmed of this freedom, that it is a plain and absolute servitude, from whence you may no more blame Man for sininng,
so that as it is truly said of the service of God, that it is perfect freedom; so it may be as rightly affirmed of this freedom, that it is a plain and absolute servitude, from whence you may no more blame Man for sininng,
Well then, this will do no good neither, yet they stay not here, so strenuously do they labour for necessity, they have sought and found out a third device, that actions of necessity may worthily be blamed,
Well then, this will do no good neither, yet they stay not Here, so strenuously do they labour for necessity, they have sought and found out a third device, that actions of necessity may worthily be blamed,
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and punished now in themselves, because they had and have wilfully lost the freedom of their will in Adam. But this is of as little force for diverse respects.
and punished now in themselves, Because they had and have wilfully lost the freedom of their will in Adam. But this is of as little force for diverse respects.
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and lost in Adam, whatsoever they now want and have not, from whose sin both blindness and lameness and all other frailties and infirmities are equally derived.
and lost in Adam, whatsoever they now want and have not, from whose since both blindness and lameness and all other frailties and infirmities Are equally derived.
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And therefore finding no other help, their utmost and last refuge is (which is remarkable because it disanuls and destroys all the shifts they formerly made) that it's certainly just with God so to do,
And Therefore finding no other help, their utmost and last refuge is (which is remarkable Because it disannuls and Destroys all the shifts they formerly made) that it's Certainly just with God so to do,
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Excusabiles peccando haberi volunt reprobi, quia evadere nequeunt peccandi necessitatem, praesertim cum Dei ordinatione sibi injiciatur hujusmodi necessitas:
Excusabiles peccando haberi volunt Reprobate, quia evadere nequeunt Peccandi necessitatem, Especially cum Dei ordinatione sibi injiciatur hujusmodi Necessity:
Nos verò inde negamus excusari, quandoquidem Dei ordinationi, qua se exitio destinat, conqueratur, sua constet aequitas, nobis quidem incognita sed illi certissima.
Nos verò inde negamus excusari, quandoquidem Dei Ordination, qua se Exitio destinat, conqueratur, sua constet aequitas, nobis quidem incognita sed illi certissima.
Wherein besides the plain tergiversation and downright begging of the point in question, it may please you to observe how little injury the Doctrine doth receive when it is accused of Stoicism,
Wherein beside the plain tergiversation and downright begging of the point in question, it may please you to observe how little injury the Doctrine does receive when it is accused of Stoicism,
unless it be, that it falls short and chargeth it with less impiety than it doth deserve or the Authors of it themselves confess, acknowledging in plain terms,
unless it be, that it falls short and charges it with less impiety than it does deserve or the Authors of it themselves confess, acknowledging in plain terms,
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whilst the Doctrine of these makes Men bold to lay both upon God, unto whose Arm it fastens the first Link of that fatal Chain, which the Stoicks never durst but at the foot of his Chair.
while the Doctrine of these makes Men bold to lay both upon God, unto whose Arm it fastens the First Link of that fatal Chain, which the Stoics never durst but At the foot of his Chair.
But howsoever wicked Men may now take advantage of the Doctrinal errours and mistakes of the good, laying hold on such misconceived decrees, from thence to plead and justify the cause of their crying crimes;
But howsoever wicked Men may now take advantage of the Doctrinal errors and mistakes of the good, laying hold on such misconceived decrees, from thence to plead and justify the cause of their crying crimes;
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but when the Bridegroom shall once come and question them for their wedding Garment, the case of one will be the same in all, they shall be speechless, not a word,
but when the Bridegroom shall once come and question them for their wedding Garment, the case of one will be the same in all, they shall be speechless, not a word,
But it is not sufficient to convince errour, unless we establish truth, which must be by shewing that Gods patience and longanimity doth not forsake Men for one sin or utterly reject them for the first fault, without any farther care of them, according to that of Gregory. Non sinit neglectè perire quod est, qui hoc etiam quod non fuit, creavit ut esset.
But it is not sufficient to convince error, unless we establish truth, which must be by showing that God's patience and longanimity does not forsake Men for one since or utterly reject them for the First fault, without any farther care of them, according to that of Gregory. Non sinit neglectè perire quod est, qui hoc etiam quod non fuit, Created ut esset.
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but for the sins of the whole world, saith St. John, 1 Ep 2. 1. And yet that it might not be understood of the world of Elect only, that were in after ages to succeed;
but for the Sins of the Whole world, Says Saint John, 1 Epistle 2. 1. And yet that it might not be understood of the world of Elect only, that were in After ages to succeed;
and the consequence, that if Christ died for all, they cannot see but how all should be saved, is all or the chief thing they can object, which they would not object neither if they observed the difference and distinction between the imputation of Redemption, and the application thereof:
and the consequence, that if christ died for all, they cannot see but how all should be saved, is all or the chief thing they can Object, which they would not Object neither if they observed the difference and distinction between the imputation of Redemption, and the application thereof:
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A distinction sweetly insinuated and strongly confirmed by the Oracle of Learning, the non sicut of Divines, in the non sicut of Sermons, upon the non sicut of Christs passion, whereof to the former purpose he thus speaks;
A distinction sweetly insinuated and strongly confirmed by the Oracle of Learning, the non sicut of Divines, in the non sicut of Sermons, upon the non sicut of Christ passion, whereof to the former purpose he thus speaks;
To proceed therefore to the second point, wherein we are to shew, that this Saviour is wanting unto none with sufficient power, whereby they may lay hold on him,
To proceed Therefore to the second point, wherein we Are to show, that this Saviour is wanting unto none with sufficient power, whereby they may lay hold on him,
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to none that are called, that are within the pale of the visible Church, that come to hear his Gospel and profess his name, according to that of the Apostle, quotquot receperunt eum, as many as received him, dedit iis potestatem filios Dei fieri, to them gave he power to become the Sons of God.
to none that Are called, that Are within the pale of the visible Church, that come to hear his Gospel and profess his name, according to that of the Apostle, quotquot receperunt Eum, as many as received him, dedit iis potestatem Sons Dei fieri, to them gave he power to become the Sons of God.
And according to St. Austin, where power is given, necessity is not also imposed, that you may know many might receive this power who never become the sons and servants of God;
And according to Saint Austin, where power is given, necessity is not also imposed, that you may know many might receive this power who never become the Sons and Servants of God;
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quia vocati venerant, nec illi, qui noluerant venire, debent alteri tribuere, sed tantùm sibi, quoniam ut venirent vocati erant in eorum libera voluntate. Lib. Arbit. cap.
quia vocati venerant, nec illi, qui noluerant venire, debent Alteri tribuere, sed tantùm sibi, quoniam ut venirent vocati Erant in Their Libera voluntate. Lib. Arbitrate. cap.
16. What can be more manifest? From whence it is, that that which from thence he infers, is as just, That he which deserved not to be called, begins to deserve punishment,
16. What can be more manifest? From whence it is, that that which from thence he infers, is as just, That he which deserved not to be called, begins to deserve punishment,
Sicut non habuit meritum praemii ut vocaretur, sic inchoat meritum supplicii cum vocatus venire neglexerit. lib. Quaesti. 38. quaest. 68. Many other passages of this Father might be produced unto this purpose, but I pass them over now to come to the places of Scripture which are infinite, from whence this Doctrine may be concluded.
Sicut non Habuit Merit praemii ut vocaretur, sic inchoat Merit Supplicii cum Vocatus venire neglexerit. lib. Quaesti. 38. Question. 68. Many other passages of this Father might be produced unto this purpose, but I pass them over now to come to the places of Scripture which Are infinite, from whence this Doctrine may be concluded.
in one whereof God makes men themselves the Judges, and in the other the Prophet calls heaven and earth for witnesses of this truth, Deut. l. 19. I call heaven and earth to record this day, saith Moses, against you, that I have set before you life and death, cursing and blessing,
in one whereof God makes men themselves the Judges, and in the other the Prophet calls heaven and earth for Witnesses of this truth, Deuteronomy l. 19. I call heaven and earth to record this day, Says Moses, against you, that I have Set before you life and death, cursing and blessing,
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This then being so plain, no marvel that God calls to the Men of Israel themselves to judge between him and his Vineyard, that is, between him and themselves:
This then being so plain, no marvel that God calls to the Men of Israel themselves to judge between him and his Vineyard, that is, between him and themselves:
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As if in the enumeration of some few particulars, those that these speak of, and whatsoever else is simply necessary for this rational Vine, were not virtually included.
As if in the enumeration of Some few particulars, those that these speak of, and whatsoever Else is simply necessary for this rational Vine, were not virtually included.
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the dew of Divine Grace was not wanting to the branches thereof, but they have turned his grace into wantonness, quenching and grieving his holy Spirit:
the due of Divine Grace was not wanting to the branches thereof, but they have turned his grace into wantonness, quenching and grieving his holy Spirit:
And therefore a little before the utter rooting up and casting out these degenerate Plants, St. Stephen frames the Inditement unto their just destruction:
And Therefore a little before the utter rooting up and casting out these degenerate Plants, Saint Stephen frames the Indictment unto their just destruction:
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And as it is in rejection from Grace, so it fares in exclusion from Glory, from which no Man is irrecoverably abdicated but for long and wilful grieving of that God who would have brought them to it.
And as it is in rejection from Grace, so it fares in exclusion from Glory, from which no Man is irrecoverably abdicated but for long and wilful grieving of that God who would have brought them to it.
for what is it, but Gods eternal oath of rejecting wicked Men from his Glory into that destruction they have deserved? And this he doth not suddenly in a passion of choler, upon every light occasion,
for what is it, but God's Eternal oath of rejecting wicked Men from his Glory into that destruction they have deserved? And this he does not suddenly in a passion of choler, upon every Light occasion,
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The judgment of God is just, which they shall receive, because they did not do well when they might have done it. Whereunto Clemens Alexandrinus doth agree:
The judgement of God is just, which they shall receive, Because they did not do well when they might have done it. Whereunto Clemens Alexandrian does agree:
All impenitents, saith he, shall be judged, aliqui quidem quod cum possent, noluerunt Deo credere, alii vero quod cum vellent, non elaboraverunt ut fierent fideles:
All impenitents, Says he, shall be judged, aliqui quidem quod cum possent, noluerunt God Believe, alii vero quod cum vellent, non elaboraverunt ut fierent fideles:
but (left the time should fail me) to those already mentioned I will only add the Judgment of the third Synod of Arles, assemblged for the defining of these very questions, wherein, what you have now heard, is not only affirmed,
but (left the time should fail me) to those already mentioned I will only add the Judgement of the third Synod of Arles, assemblged for the defining of these very questions, wherein, what you have now herd, is not only affirmed,
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And Anathema illi qui dixerit illum, qui periit, non accepisse ut salvus esse posset, Cursed be he that says, he that perished, did not receive means whereby he might be saved.
And Anathema illi qui dixerit Ilum, qui Periit, non accepisse ut Salvus esse posset, Cursed be he that Says, he that perished, did not receive means whereby he might be saved.
to the Romans of Jacob and Esau (before ever they had done good or evil, that the purpose of God might stand according to Election, it was said The elder shall serve the younger, according to that of the Prophet, I have loved Jacob but Esau have I hated) like Medusa's head is ever objected, though seldome or never understood: But that it may be;
to the Romans of Jacob and Esau (before ever they had done good or evil, that the purpose of God might stand according to Election, it was said The elder shall serve the younger, according to that of the Prophet, I have loved Jacob but Esau have I hated) like Medusa's head is ever objected, though seldom or never understood: But that it may be;
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The ancient Fathers both Greek and Latin before St. Austin, yea and St. Austin for a while until the Pelagian heresy arose, interpret these words of the Election of some unto salvation upon prevision of their future faith and piety;
The ancient Father's both Greek and Latin before Saint Austin, yea and Saint Austin for a while until the Pelagian heresy arose, interpret these words of the Election of Some unto salvation upon prevision of their future faith and piety;
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And yet there are not wanting learned men that conceive these Verses in a proper and literal sense chiefly to intend only external and temporary blessings of this life,
And yet there Are not wanting learned men that conceive these Verses in a proper and literal sense chiefly to intend only external and temporary blessings of this life,
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and that therefore the types are not to be extended farther than to shew that our Justification is of meer grace and favour, no way descending either from carnal generation or legal Justice.
and that Therefore the types Are not to be extended farther than to show that our Justification is of mere grace and favour, no Way descending either from carnal generation or Legal justice.
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Before any absolute prevision and without any regard of Jacobs merits I loved Jacob, and decreed to confer upon him such and such a measure of grace as I saw would certainly bring him to salvation:
Before any absolute prevision and without any regard of Jacobs merits I loved Jacob, and decreed to confer upon him such and such a measure of grace as I saw would Certainly bring him to salvation:
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And again I hated Esau, that is, I did not so particularly love him, but decreed to give him only such grace as might argue a good and sincere intent of his good in me and in it self sufficient for him,
And again I hated Esau, that is, I did not so particularly love him, but decreed to give him only such grace as might argue a good and sincere intent of his good in me and in it self sufficient for him,
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yet I did not destine unto him any other grace, but for the manifestation of my Justice did Decree Eternally to punish those evil ways of his which through the former grace he might and ought to have avoided.
yet I did not destine unto him any other grace, but for the manifestation of my justice did decree Eternally to Punish those evil ways of his which through the former grace he might and ought to have avoided.
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And according to this last interpretation, to hate after the Hebrew manner imports no more than not so specially to love, minus aware, or alteri posthabere, to love less,
And according to this last Interpretation, to hate After the Hebrew manner imports no more than not so specially to love, minus aware, or Alteri posthabere, to love less,
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or not so much to esteem and regard. So Leah in the xxxix. of Gen. 31. is said be hated of Jacob, that is, in respect to Rachel (whom he loved more dearly,) something neglected:
or not so much to esteem and regard. So Leah in the xxxix. of Gen. 31. is said be hated of Jacob, that is, in respect to Rachel (whom he loved more dearly,) something neglected:
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but to shew that when the question shall be between these and God, these and our Religion, we are to prefer the last, to leave all, be they never so near and dear unto us, and follow Christ:
but to show that when the question shall be between these and God, these and our Religion, we Are to prefer the last, to leave all, be they never so near and dear unto us, and follow christ:
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and therefore instead of hating, when the same point is preached in St. Matthews Gospel x. 37 Qui amaverit patrem aut matrem plus quam me, aut filium & filiam super me, non est me dignus:
and Therefore instead of hating, when the same point is preached in Saint Matthews Gospel x. 37 Qui amaverit patrem Or matrem plus quam me, Or Son & Daughter super me, non est me Dignus:
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And that this kind of hatred, as it is taken for less love doth well agree with St. Austins Doctrine, appears by that which he elsewhere speaks of Esau, whom he doth acknowledge God did not so hate but he vouchsafed him means whereby he might have been saved.
And that this kind of hatred, as it is taken for less love does well agree with Saint Austins Doctrine, appears by that which he elsewhere speaks of Esau, whom he does acknowledge God did not so hate but he vouchsafed him means whereby he might have been saved.
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Qui etiam velle & currere vocando praestaret, nisi vocatione contempta, reprobus fieret, who by his vocation would have wrought in him, both to will and to run,
Qui etiam velle & currere vocando praestaret, nisi vocation contempta, Reprobate fieret, who by his vocation would have wrought in him, both to will and to run,
And the whole Church of Lyons as well as St. Austin, is of the same judgment, affirming in the cause of... de scalius, the predestination, (whom though she defend as far as she well might,
And the Whole Church of Lyons as well as Saint Austin, is of the same judgement, affirming in the cause of... de scalius, the predestination, (whom though she defend as Far as she well might,
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and as Hinciomarus than thought and others still think, in some things farther too, yet in this she leaves him) affirming I say, that Gods reprobation, that is, this hatred here doth subject, she says, not Esau only but no man else unto any unavoidable necessity of destruction;
and as Hinciomarus than Thought and Others still think, in Some things farther too, yet in this she leaves him) affirming I say, that God's reprobation, that is, this hatred Here does Subject, she Says, not Esau only but no man Else unto any unavoidable necessity of destruction;
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And if any affirm that this prescience or Predestination of his doth enforce or necessitate any man (for that she says before she means by enforcing) unto evil,
And if any affirm that this prescience or Predestination of his does enforce or necessitate any man (for that she Says before she means by enforcing) unto evil,
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And by this time the truth and equity of this Accusation or increpation of God, I say not against Ammon and Amalek, de extraneis judicabit Deus, for of those that are without, God will judge, we may not;
And by this time the truth and equity of this Accusation or increpation of God, I say not against Ammon and Amalek, de extraneis Judges Deus, for of those that Are without, God will judge, we may not;
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but against Israel, against the Church of God, against those that are called unto the Knowledge and profession of the truth, think is evident and clear enough, O Israel thou hast destroyed thy self.
but against Israel, against the Church of God, against those that Are called unto the Knowledge and profession of the truth, think is evident and clear enough, Oh Israel thou hast destroyed thy self.
If any man die, either by hereditary or contracted Diseases, that hath a medicine before him, able to cure both, he may well praise the good will of his Physician,
If any man die, either by hereditary or contracted Diseases, that hath a medicine before him, able to cure both, he may well praise the good will of his physician,
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if not from flesh, yet from those fleshly Lusts that war against the Soul. As Naamans servants said unto him when Elisha willed him to repair unto Jordan for the cure of his Leprosy, If the Prophet had bid thee do some great thing, wouldst thou not have done it? how much rather then,
if not from Flesh, yet from those fleshly Lustiest that war against the Soul. As Naamans Servants said unto him when Elisha willed him to repair unto Jordan for the cure of his Leprosy, If the Prophet had bid thee do Some great thing, Wouldst thou not have done it? how much rather then,
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if God should command you, sick unto death and poisoned with a more contagious Leprosie than ever Naaman was, to do some great thing for your recovery, would you not do it? how much rather then,
if God should command you, sick unto death and poisoned with a more contagious Leprosy than ever Naaman was, to do Some great thing for your recovery, would you not do it? how much rather then,
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yea and there is no doubt but if Judas afterwards with a faithful and penitent heart had drank it, he might have been saved by a draught of that blood, which himself drew out and betrayed.
yea and there is no doubt but if Judas afterwards with a faithful and penitent heart had drank it, he might have been saved by a draught of that blood, which himself drew out and betrayed.
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If his purpose in shedding be not as large as his command for drinking his blood, he must say one thing and purpose another, which is hypocrisie with Men,
If his purpose in shedding be not as large as his command for drinking his blood, he must say one thing and purpose Another, which is hypocrisy with Men,
but to those few only, that are elected? doth he now bind those to believe in his death to whom he never intended any good or benefit when he died? who therefore if they should believe, must notwithstanding be damned in their belief,
but to those few only, that Are elected? does he now bind those to believe in his death to whom he never intended any good or benefit when he died? who Therefore if they should believe, must notwithstanding be damned in their belief,
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so a swallowing Gulf of disconsolation and desperation against Men. To avoid which shall we minister this blessed Sacrament with a tacite and secret condition,
so a swallowing Gulf of disconsolation and desperation against Men. To avoid which shall we minister this blessed Sacrament with a tacit and secret condition,
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if thou belong unto the Elect? as Zanchius and some others otherwise learned, driven by the like or rather the same absurdities, confess they baptized Children even the Children of the faithful:
if thou belong unto the Elect? as Zanchius and Some Others otherwise learned, driven by the like or rather the same absurdities, confess they baptised Children even the Children of the faithful:
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a dangerous Doctrine and of most fearful consequence, making Christ himself, that is the truth it self, in whose mouth was never guile found (for in his person all Ministers that are his in the dispensation of those mysteries speak) amidst the comfortable and gracious promises of Mercy and Salvation, to deceive and delude poor creatures,
a dangerous Doctrine and of most fearful consequence, making christ himself, that is the truth it self, in whose Mouth was never guile found (for in his person all Ministers that Are his in the Dispensation of those Mysteres speak) amid the comfortable and gracious promises of Mercy and Salvation, to deceive and delude poor creatures,
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How much better the Valentine Synod, In Ecclesiae sacramentis nihil cassum, nihil ludificatorium, sed prorsus totum verum & ipsa sui veritate ac siuceritate subnixum.
How much better the Valentine Synod, In Ecclesiae sacramentis nihil cassum, nihil ludificatorium, sed prorsus totum verum & ipsa sui veritate ac siuceritate subnixum.
All may believe of themselves, that themselves may not believe of all, and my Faith must deny me to believe that of them, which I must enjoin them to believe,
All may believe of themselves, that themselves may not believe of all, and my Faith must deny me to believe that of them, which I must enjoin them to believe,
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and so make one Faith to contradict, and like opposite pellets, to shoot out one another, every Man conceiving, that every other may be deceived in his Faith beside himself,
and so make one Faith to contradict, and like opposite pellets, to shoot out one Another, every Man conceiving, that every other may be deceived in his Faith beside himself,
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But to such inconveniences are they driven, who having the persons of Men in too much admiration, think they cannot sufficiently admire their Teachers vertues,
But to such inconveniences Are they driven, who having the Persons of Men in too much admiration, think they cannot sufficiently admire their Teachers Virtues,
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But from whence soever the doctrine comes, and howsoever it be so frequently taught in this Kingdom, I am sure it is not the Doctrine of this Church who enjoins all by subscription, that shall teach in it,
But from whence soever the Doctrine comes, and howsoever it be so frequently taught in this Kingdom, I am sure it is not the Doctrine of this Church who enjoins all by subscription, that shall teach in it,
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because though the promise of Christ and his blood be absolute, yet the application of it is upon condition, which when all do not perform, all do not receive;
Because though the promise of christ and his blood be absolute, yet the application of it is upon condition, which when all do not perform, all do not receive;
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Let us therefore fear, saith the author to the Hebrews, lest a promise being left us of entring into his rest, any of you should seem to come short of it.
Let us Therefore Fear, Says the author to the Hebrews, lest a promise being left us of entering into his rest, any of you should seem to come short of it.
For even those Jews had a promise of Canaan and in it of the eternal rest, whose Carcasses notwithstanding for their disobedience, fell short of it in the desert;
For even those jews had a promise of Canaan and in it of the Eternal rest, whose Carcases notwithstanding for their disobedience, fell short of it in the desert;
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the next effect of it, is not presently Salvation, but a way and means whereby, non obstante justitiâ, without any impeachment to his justice, we may now attain unto Salvation.
the next Effect of it, is not presently Salvation, but a Way and means whereby, non Obstacle justitiâ, without any impeachment to his Justice, we may now attain unto Salvation.
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The gates of Brass and bars of Iron are smitten in sunder, and so a way opened unto the Captives, who notwithstanding if they be so far enamoured with their misery and captivity, may for all that, lie still in their Prison.
The gates of Brass and bars of Iron Are smitten in sunder, and so a Way opened unto the Captives, who notwithstanding if they be so Far enamoured with their misery and captivity, may for all that, lie still in their Prison.
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It is a potion for the good of all that are sick, sed si non bibitur non medetur, if it be not faithfully drank it shall never effectually cure, saith• Prosper. And therefore we need not be anxious or doubtful on Gods behalf,
It is a potion for the good of all that Are sick, sed si non bibitur non medetur, if it be not faithfully drank it shall never effectually cure, saith• Prosper. And Therefore we need not be anxious or doubtful on God's behalf,
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but only careful and solicitous for our selves, what he hath promised in Baptism that he for his part will not be wanting, sure he will never break in his Supper;
but only careful and solicitous for our selves, what he hath promised in Baptism that he for his part will not be wanting, sure he will never break in his Supper;
And therefore let us draw near in full assurance of Faith no way wavering, for he is faithful that hath promised, saith St. Paul. And as he is faithful that hath promised,
And Therefore let us draw near in full assurance of Faith no Way wavering, for he is faithful that hath promised, Says Saint Paul. And as he is faithful that hath promised,
if therefore our heart within be true an upright within us, if by a deep and entire Repentance it be sprinkled from an evil Conscience, let us draw near in full assurance of faith,
if Therefore our heart within be true an upright within us, if by a deep and entire Repentance it be sprinkled from an evil Conscience, let us draw near in full assurance of faith,
than our Souls do the blood of our Saviour, the effect and merit of his blood, whereby that which before was but sprinkled, shall now be drenched and thoroughly cleansed from all the stains and impurities of Sin.
than our Souls do the blood of our Saviour, the Effect and merit of his blood, whereby that which before was but sprinkled, shall now be drenched and thoroughly cleansed from all the stains and Impurities of Sin.
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and every man might know how much it behoveth him diligently to examine himself before he eat of that bread and drink of that Cup, But let a man examine, &c. Wherein you see there are two general parts:
and every man might know how much it behooveth him diligently to examine himself before he eat of that bred and drink of that Cup, But let a man examine, etc. Wherein you see there Are two general parts:
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The Admission in the latter part, Let him eat; and the preparation in the former, but first let a man examine, &c. Of the holy Sacrament it self and an admission unto it, hereafter;
The Admission in the latter part, Let him eat; and the preparation in the former, but First let a man examine, etc. Of the holy Sacrament it self and an admission unto it, hereafter;
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and out of both draw these points, which we will commend to your observation. 1. Because the end of examination is to prepare our selves, we will shew the necessity of this preparation. 2. That we may know wherein to examine our selves, we will consider the quality and extent of that preparation which is necessary,
and out of both draw these points, which we will commend to your observation. 1. Because the end of examination is to prepare our selves, we will show the necessity of this preparation. 2. That we may know wherein to examine our selves, we will Consider the quality and extent of that preparation which is necessary,
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for the making and constituting of a worthy Receiver. 3. We will shew that the best means to attain unto this due preparation• or qualification, is the study and knowledge of our selves and our own ways. 4. Because the heart of man is deceitful above all things,
for the making and constituting of a worthy Receiver. 3. We will show that the best means to attain unto this due preparation• or qualification, is the study and knowledge of our selves and our own ways. 4. Because the heart of man is deceitful above all things,
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and we are all apt to deceive our selves in judging of our selves, that it is not a superficial view but a strict examination that must give the just and true knowledge of our selves. 5. And lastly, we will make and practise this examination in those points we have found necessary:
and we Are all apt to deceive our selves in judging of our selves, that it is not a superficial view but a strict examination that must give the just and true knowledge of our selves. 5. And lastly, we will make and practise this examination in those points we have found necessary:
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which examination because it is the chief point, we will strictly make, in the last place, that according to it, we may either approve or reform our selves before we presume to come to the dreadful Sacrament of the body and blood of our Lord:
which examination Because it is the chief point, we will strictly make, in the last place, that according to it, we may either approve or reform our selves before we presume to come to the dreadful Sacrament of the body and blood of our Lord:
but plainly, as desirous to leave you rather better than more learned. And first of the first, the necessity of preparation, But let a man examine, &c. The end of examination is preparation;
but plainly, as desirous to leave you rather better than more learned. And First of the First, the necessity of preparation, But let a man examine, etc. The end of examination is preparation;
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yea the very Heathen Priests would not enter upon their Superstitious Ceremonies to their false Gods without first proclaiming a, procul este profani, all profane and unhallowed persons be ye far away.
yea the very Heathen Priests would not enter upon their Superstitious Ceremonies to their false God's without First proclaiming a, procul este profani, all profane and unhallowed Persons be you Far away.
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With what reverence then and awful regard should we draw near unto the true Passover, in the blessed Sacrament, which succeeds in the room of that other? and exceeds it too, no less than the substance doth the shadow,
With what Reverence then and awful regard should we draw near unto the true Passover, in the blessed Sacrament, which succeeds in the room of that other? and exceeds it too, no less than the substance does the shadow,
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than the body and blood of the Son of God, doth the flesh and blood of a Lamb, taken from the flock? To shew this, our Saviour himself at his last supper, ariseth from the Table, takes the Bason and the Towel, washes and wipes his Disciples feet before he would institute his blessed Sacrament or suffer them to be Communicants at it.
than the body and blood of the Son of God, does the Flesh and blood of a Lamb, taken from the flock? To show this, our Saviour himself At his last supper, arises from the Table, Takes the Basin and the Towel, washes and wipes his Disciples feet before he would institute his blessed Sacrament or suffer them to be Communicants At it.
And therefore these feet, these affections of the heart being once washed (the meditations of the head, the words of the mouth and the actions of the hand, which are but rivers flowing from the abundance of the heart and the hearts affections) cannot but partake of the same purity.
And Therefore these feet, these affections of the heart being once washed (the meditations of the head, the words of the Mouth and the actions of the hand, which Are but Rivers flowing from the abundance of the heart and the hearts affections) cannot but partake of the same purity.
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For which reason when Peter who at the first was not willing to be washt at all, afterwards was desirous to have all washt, his head and his hands as well as his feet;
For which reason when Peter who At the First was not willing to be washed At all, afterwards was desirous to have all washed, his head and his hands as well as his feet;
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for then he is clean every whit, Joh. xiii. 10. The feet then, the affections of the Soul, on whose cleanness doth depend the purity of the whole man and all his actions;
for then he is clean every whit, John xiii. 10. The feet then, the affections of the Soul, on whose cleanness does depend the purity of the Whole man and all his actions;
How can they there expect to be partakers of him, who himself in that place told Peter that without this washing he could have no part in him? They frustrate the end and benefit of the holy Sacrament, they prostitute the blessed mysteries themselves, they dishonour both them and the Majesty of that God who is present at and in them;
How can they there expect to be partakers of him, who himself in that place told Peter that without this washing he could have no part in him? They frustrate the end and benefit of the holy Sacrament, they prostitute the blessed Mysteres themselves, they dishonour both them and the Majesty of that God who is present At and in them;
who presume with unwasht feet, unhallowed affections to enter upon the sacred Symbols sanctified with the peculiar presence of the precious body and blood of the Son of the everliving God.
who presume with unwashed feet, unhallowed affections to enter upon the sacred Symbols sanctified with the peculiar presence of the precious body and blood of the Son of the everliving God.
No marvel therefore if such profaners of this blood are held as guilty of the shedding of it which was purposely shed to cleanse them from the guilt of their sins;
No marvel Therefore if such profaners of this blood Are held as guilty of the shedding of it which was purposely shed to cleanse them from the guilt of their Sins;
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For did they discern it, did they understand and conceive it to be there, they could not but approach unto it with greater reverence, with much more heed and awful regard.
For did they discern it, did they understand and conceive it to be there, they could not but approach unto it with greater Reverence, with much more heed and awful regard.
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yet even then with what care and reverent respect was it handled by the good Arimathean ? It was wrapt up in fine and clean Linnen, imbalmed with sweet Oyntmens and perfumes,
yet even then with what care and reverend respect was it handled by the good Arimathean? It was wrapped up in fine and clean Linen, imbalmed with sweet Oyntmens and perfumes,
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but of his whole person, of his body and blood and Soul and Divinity and all) how I say and with what diligent preparation should we see that all things be pure and clean,
but of his Whole person, of his body and blood and Soul and Divinity and all) how I say and with what diligent preparation should we see that all things be pure and clean,
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but to dwell and live for ever? This were something to the purpose, and we should then shew we discerned the Lords body, which now we seem not at all to regard;
but to dwell and live for ever? This were something to the purpose, and we should then show we discerned the lords body, which now we seem not At all to regard;
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The great King of Babel no sooner polluted the Sanctified Vessels, but even whilst he is carrouzing in the bowls of the Temple, a strange hand from heaven writes his doom on the wall before him:
The great King of Babel no sooner polluted the Sanctified Vessels, but even while he is carousing in the bowls of the Temple, a strange hand from heaven writes his doom on the wall before him:
But how dreadful was that judgment in the 1 of Sam. vi. where fifty thousand Souls are suddenly struck dead for but looking irreverently into the holy Ark;
But how dreadful was that judgement in the 1 of Sam. vi. where fifty thousand Souls Are suddenly struck dead for but looking irreverently into the holy Ark;
though with a good intent to hold it up when in his judgment it was like to fall? And shall we who are permitted (I say not, to touch or to look into the moveable,
though with a good intent to hold it up when in his judgement it was like to fallen? And shall we who Are permitted (I say not, to touch or to look into the movable,
and eat of the holy shew bread that stands before the Lord, if we continue to pollute that sacred place and banquet with our unwasht feet, unclean and impure affections, shall we think to escape alone without wrath from Heaven? Let no Soul flatter it self with such a bold and mad presumption.
and eat of the holy show bred that Stands before the Lord, if we continue to pollute that sacred place and banquet with our unwashed feet, unclean and impure affections, shall we think to escape alone without wrath from Heaven? Let no Soul flatter it self with such a bold and mad presumption.
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Even at this instant when the Apostle wrote this very Chapter, the Lord had sent a fearful sickness amongst the Corinthians, and that for this very cause, their profaning of the Sacrament;
Even At this instant when the Apostle wrote this very Chapter, the Lord had sent a fearful sickness among the Corinthians, and that for this very cause, their profaning of the Sacrament;
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But however it go with us now, yet at that day when the great King shall come to take a particular view of his guests, he will not fail to find out all those careless people, that have presumed to sit down at his table without their wedding garments,
But however it go with us now, yet At that day when the great King shall come to take a particular view of his guests, he will not fail to find out all those careless people, that have presumed to fit down At his table without their wedding garments,
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So necessary is this duty of reverent preparation, and so great the necessity urged upon the high terms of no less than plagues and punishments here, and destruction for ever hereafter.
So necessary is this duty of reverend preparation, and so great the necessity urged upon the high terms of no less than plagues and punishments Here, and destruction for ever hereafter.
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and that in so heinous a manner as if he were guilty of the very body and blood of the Lord, no less than the cruel Jews that shed the one and crucified the other,
and that in so heinous a manner as if he were guilty of the very body and blood of the Lord, no less than the cruel jews that shed the one and Crucified the other,
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Surely though no Man living be absolute worthy in himself, or can by any means attain unto that entire and compleat worth which is fully answerable unto the dignity and holiness of those sacred mysteries,
Surely though no Man living be absolute worthy in himself, or can by any means attain unto that entire and complete worth which is Fully answerable unto the dignity and holiness of those sacred Mysteres,
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yet it pleaseth God of his grace to accept of him for a worthy Receiver of them that doth truly and faithfully endeavour to receive them with a competent measure of that reverence,
yet it Pleases God of his grace to accept of him for a worthy Receiver of them that does truly and faithfully endeavour to receive them with a competent measure of that Reverence,
and those qualifications which he hath prescribed in his word, amongst which, Knowledge, Faith, Repentance, Love and Charity, Love to God and Charity to our Brethren, I suppose, are the chief if not all.
and those qualifications which he hath prescribed in his word, among which, Knowledge, Faith, Repentance, Love and Charity, Love to God and Charity to our Brothers, I suppose, Are the chief if not all.
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though the sloth and ignorance of these times, to your sin and shame, hath cast this burden wholly upon our shoulders, most Fathers for the want of willingness or knowledge deserving to be Catechised no less than the Children that are under them;
though the sloth and ignorance of these times, to your since and shame, hath cast this burden wholly upon our shoulders, most Father's for the want of willingness or knowledge deserving to be Catechised no less than the Children that Are under them;
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The third of these preparatory qualifications is Repentance, which though it be also generally required as precedaneous unto all sacrifices and services which we offer unto God, according to that of the Apostle, Let him depart front iniquity, whosoever will call upon the name of the Lord:
The third of these preparatory qualifications is Repentance, which though it be also generally required as precedaneous unto all Sacrifices and services which we offer unto God, according to that of the Apostle, Let him depart front iniquity, whosoever will call upon the name of the Lord:
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yet the more holy and sacred the actions are, the more especially ought we to cleanse our selves and purge our sins and corruptions before we go about them:
yet the more holy and sacred the actions Are, the more especially ought we to cleanse our selves and purge our Sins and corruptions before we go about them:
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But do we think his pure and precious body will vouchsafe to be received and dwell in an unclean and polluted Soul? shall this bread, panis de Coelo, bread from Heaven, the Childrens bread,
But doe we think his pure and precious body will vouchsafe to be received and dwell in an unclean and polluted Soul? shall this bred, Paris de Coelo, bred from Heaven, the Children's bred,
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unto whelps? shall these precious Pearls of the Gospel shell'd up in Divine Mysteries be opened and cast unto Swine? shall the cup of the Testament be given unto him, that hath nothing to do with the Covenant? surely no, What hast thou to do, saith God in the Psalms, to take my Covenant in thy mouth so long as thou hatest to be reformed? to take it in thy mouth so much as by naming of it;
unto whelps? shall these precious Pearls of the Gospel shelled up in Divine Mysteres be opened and cast unto Swine? shall the cup of the Testament be given unto him, that hath nothing to do with the Covenant? surely no, What hast thou to do, Says God in the Psalms, to take my Covenant in thy Mouth so long as thou Hatest to be reformed? to take it in thy Mouth so much as by naming of it;
so long as thou refusest to reform thy self by true Repentance? This therefore is the main and principal part of our qualification wherein we cannot be too diligent and careful:
so long as thou refusest to reform thy self by true Repentance? This Therefore is the main and principal part of our qualification wherein we cannot be too diligent and careful:
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In regard of the first, this blessed Sacrament is well termed the Eucharist, that is, the Sacrament of thanksgiving, wherein by the assistance of the blessed Spirit we do in all thankfulness and grateful return of our best affections, solemnly commemorate the wonderful Love of the Son that suffered,
In regard of the First, this blessed Sacrament is well termed the Eucharist, that is, the Sacrament of thanksgiving, wherein by the assistance of the blessed Spirit we do in all thankfulness and grateful return of our best affections, solemnly commemorate the wondered Love of the Son that suffered,
In regard of the other (the Love of our brethren) it is as rightly stiled a Communion, that is, a common union for so it is doubly, a common union of our selves amongst our selves,
In regard of the other (the Love of our brothers) it is as rightly styled a Communion, that is, a Common Union for so it is doubly, a Common Union of our selves among our selves,
What union canst thou expect with him so long as thou art at variance with those for whom he died? His blood was shed for us all whilst we were yet enemies,
What Union Canst thou expect with him so long as thou art At variance with those for whom he died? His blood was shed for us all while we were yet enemies,
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It is his rule in the Gospel, If when thou comest to offer at his Altar, thou remembrest that thy Brother hath ought against thee, leave thy gift there, go and first be reconciled to him,
It is his Rule in the Gospel, If when thou Comest to offer At his Altar, thou Rememberest that thy Brother hath ought against thee, leave thy gift there, go and First be reconciled to him,
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then come and offer thine oblation, Ecce honorem suum despicit, dum in proximo charitatem requirit. Behold (saith Chrysost. ) how he preferreth thy Charity before his own honour;
then come and offer thine oblation, Ecce Honor suum despicit, dum in proximo charitatem Requires. Behold (Says Chrysostom) how he preferreth thy Charity before his own honour;
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And so here these four, Knowledge, Faith, Repentance and Love, are as you see the principal qualifications wherewith due preparation must of necessity adorn and beautifie the Soul;
And so Here these four, Knowledge, Faith, Repentance and Love, Are as you see the principal qualifications wherewith due preparation must of necessity adorn and beautify the Soul;
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And thus much of the first points, the preparation and the necessity of it drawn from the phrase and commanding force of the Text, Let a man examine himself, for this [ Let ] is not permissive, let him do it if he will,
And thus much of the First points, the preparation and the necessity of it drawn from the phrase and commanding force of the Text, Let a man examine himself, for this [ Let ] is not permissive, let him do it if he will,
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For certainly the readiest way and directest unto due preparation is the true and faithful knowledge of the right temper and disposition of our own Souls.
For Certainly the Readiest Way and directest unto due preparation is the true and faithful knowledge of the right temper and disposition of our own Souls.
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of Wisdom, because as himself is a microcosm and compendiary sum of all creatures, so the knowledge of himself cannot but be the sum and brief abstract of all sciences:
of Wisdom, Because as himself is a microcosm and compendiary sum of all creatures, so the knowledge of himself cannot but be the sum and brief abstract of all sciences:
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for of necessity he must know his own corruption before he can cleanse and purge it, which is the reason that evil Men, who though they love not evil as evil,
for of necessity he must know his own corruption before he can cleanse and purge it, which is the reason that evil Men, who though they love not evil as evil,
Rightly therefore Seneca, Mali ubi { que } sunt, praeterquam secum, wicked Men are willingly every where else, rather than at home, they are still gadding abroad,
Rightly Therefore Senecca, Mali ubi { que } sunt, Except secum, wicked Men Are willingly every where Else, rather than At home, they Are still gadding abroad,
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how narrowly can they observe every defect and imperfection, the least mote in their Brothers eye that will not behold beams in their own? within blinder than Moles, without quicker sighted than Serpents.
how narrowly can they observe every defect and imperfection, the least mote in their Brother's eye that will not behold beams in their own? within blinder than Moles, without quicker sighted than Serpents.
And Plutarch though but a Philosopher can give you the reason of both, for the guilty Soul, saith he, which in it self is but as an unclean cage, a very sink of Sin and iniquity, metuens ca quae intus sunt, exibit foras, fearing that foulness and ugliness which is within, quickly flyes out of doors,
And Plutarch though but a Philosopher can give you the reason of both, for the guilty Soul, Says he, which in it self is but as an unclean cage, a very sink of since and iniquity, metuens circa Quae intus sunt, Exhibit foras, fearing that foulness and ugliness which is within, quickly flies out of doors,
and like a Fly flutters up and down till it light on a gal'd back, sucking and feeding upon other mens vices, that he may the better lessen and excuse his own,
and like a Fly flutters up and down till it Light on a galed back, sucking and feeding upon other men's vices, that he may the better lessen and excuse his own,
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wandering stars they are to whom the blackness of darkness is reserved, saith St. Jude, at whose doors though our Saviour himself stand and knock never so long, never so loud, he cannot hope for admission:
wandering Stars they Are to whom the blackness of darkness is reserved, Says Saint U^de, At whose doors though our Saviour himself stand and knock never so long, never so loud, he cannot hope for admission:
and suppose themselves well enough already, because peradventure they are more wicked? But could we observe the Apostles rule, let other Men alone and examine our selves, could we as diligently observe our own defects and imperfections (to give them no worse name) as we do other Mens,
and suppose themselves well enough already, Because Peradventure they Are more wicked? But could we observe the Apostles Rule, let other Men alone and examine our selves, could we as diligently observe our own defects and imperfections (to give them no Worse name) as we do other Men's,
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the more narrowly we search and the deeper we dig into these impure vaults, the more ever shall we abhorr our selves with Job; till we cry out with the Prophet:
the more narrowly we search and the Deeper we dig into these impure vaults, the more ever shall we abhor our selves with Job; till we cry out with the Prophet:
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O that my head were full of water, and mine eyes a fountain of tears, that all the day long I might bewail my sins and iniquities in the bitterness of my Soul. What else was it,
Oh that my head were full of water, and mine eyes a fountain of tears, that all the day long I might bewail my Sins and iniquities in the bitterness of my Soul. What Else was it,
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and his bed to swim with perpetual tears, but that in the 51. Psalm, I acknowledge my iniquity and my sin is ever before me? And sure did we carefully look into our selves, did we faithfully and frequently set our sins before us as that Prophet did, we should soon acknowledge and bewail them with that true and hearty sorrow that he hath done.
and his Bed to swim with perpetual tears, but that in the 51. Psalm, I acknowledge my iniquity and my since is ever before me? And sure did we carefully look into our selves, did we faithfully and frequently Set our Sins before us as that Prophet did, we should soon acknowledge and bewail them with that true and hearty sorrow that he hath done.
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doth not the Soul understand the Soul? cannot the spirit of man understand what is in man, without searching it out by examination? surely no, the heart of man, saith the Prophet, is deceitful above all things and wicked, who can know it? and because wicked, therefore deceitful;
does not the Soul understand the Soul? cannot the Spirit of man understand what is in man, without searching it out by examination? surely no, the heart of man, Says the Prophet, is deceitful above all things and wicked, who can know it? and Because wicked, Therefore deceitful;
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For the will wherein the affections reside, hath taught the intellective power (which is under her command, being Mistris of the Soul) either not to look at all,
For the will wherein the affections reside, hath taught the intellective power (which is under her command, being Mistress of the Soul) either not to look At all,
and instead of judging of the goodness (which is the proper office of the understanding practick) she diverts her imployment wholly to the seeking of cunning devices,
and instead of judging of the Goodness (which is the proper office of the understanding practic) she diverts her employment wholly to the seeking of cunning devices,
And then how is it possible for this knowing faculty of our Souls to discover those sins and hypocrises, which her self with all her wits seek to hide even from her self as well as from others? And therefore unless we vindicate the intellect from this thraldom,
And then how is it possible for this knowing faculty of our Souls to discover those Sins and hypocrises, which her self with all her wits seek to hide even from her self as well as from Others? And Therefore unless we vindicate the intellect from this thraldom,
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and out of a stubborn Pride had rather excuse than acknowledge their crimes: So losing the benefit of remission, for want of seeing how much they deserved punishment:
and out of a stubborn Pride had rather excuse than acknowledge their crimes: So losing the benefit of remission, for want of seeing how much they deserved punishment:
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For want whereof it is that so many think well of themselves now, and are as sure of heaven as if they had possession already, who God knows shall never come there.
For want whereof it is that so many think well of themselves now, and Are as sure of heaven as if they had possession already, who God knows shall never come there.
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But as he was right in his eyes, had his eyes also been right in his head, he might upon better examination have seen what our Saviour easily discerned, the hypocrisy of his heart;
But as he was right in his eyes, had his eyes also been right in his head, he might upon better examination have seen what our Saviour Easily discerned, the hypocrisy of his heart;
whereas the other whose sins being deep and secret are not so easily discerned, and his wounds though they fester and putrify at the bottom (as being never searched to the depth) yet because they are skinned over at the top with an outward formality of Religion, he pleaseth himself with a conceit he is throughly cured,
whereas the other whose Sins being deep and secret Are not so Easily discerned, and his wounds though they fester and putrify At the bottom (as being never searched to the depth) yet Because they Are skinned over At the top with an outward formality of Religion, he Pleases himself with a conceit he is thoroughly cured,
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How much more easily then shall the civil hypocrite slide away under the false pretences of a goodly outside? Wherewith he is so industrious to cosen others, that at length v•luing his goodness by their opinions, whom he hath abused, he chea•s himself ere he is aware of his own Soul. That therefore in so dangerous a case we may take care we do not deceive our hearts any longer;
How much more Easily then shall the civil hypocrite slide away under the false pretences of a goodly outside? Wherewith he is so Industria to Cousin Others, that At length v•luing his Goodness by their opinions, whom he hath abused, he chea•s himself ere he is aware of his own Soul. That Therefore in so dangerous a case we may take care we do not deceive our hearts any longer;
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To enter on it then, The qualifications of our preparation, wherein we are to examine our selves, I have shewn you to be four, especially, Knowledge, Faith, Repentance and Love. But before we deal upon them, it will not be amiss briefly to reflect on the examination and preparation of our selves,
To enter on it then, The qualifications of our preparation, wherein we Are to examine our selves, I have shown you to be four, especially, Knowledge, Faith, Repentance and Love. But before we deal upon them, it will not be amiss briefly to reflect on the examination and preparation of our selves,
for have you afforded your selves, I say not a month or a week, but a day or two or some hours of them to call your Souls to a strict account, to strip your hearts of worldly cares and vanities,
for have you afforded your selves, I say not a Monn or a Week, but a day or two or Some hours of them to call your Souls to a strict account, to strip your hearts of worldly Cares and vanities,
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and recal your wandering thoughts to those severe and serious cogitations as may become your own sanctification and the high and holy institution of your Saviour? Consider well whether with David, you have entred into the Chambers of your own bosoms,
and Recall your wandering thoughts to those severe and serious cogitations as may become your own sanctification and the high and holy Institution of your Saviour? Consider well whither with David, you have entered into the Chambers of your own bosoms,
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And the first of these (to omit knowledge whereof we have spoken sufficiently already) is Faith: but here examination thou thinkest altogether needless;
And the First of these (to omit knowledge whereof we have spoken sufficiently already) is Faith: but Here examination thou Thinkest altogether needless;
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and know more, that the very Devils believe and tremble, which is something farther: and their Faith peradventure something better than thine, who believest and dost not tremble:
and know more, that the very Devils believe and tremble, which is something farther: and their Faith Peradventure something better than thine, who Believest and dost not tremble:
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but that all things, (as it was in the primitive Church) amongst Christians should be common, who think you would believe this soonest, the Rich or the Poor? The Poor indeed would quickly embrace it, because beneficient to them;
but that all things, (as it was in the primitive Church) among Christians should be Common, who think you would believe this soonest, the Rich or the Poor? The Poor indeed would quickly embrace it, Because beneficent to them;
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The object of Divine Faith is the word of God, wherein besides Histories, the chief things it proposeth to believe are but three, Precepts, Comminations, and Promises: Precepts of duty: Comminations of punishments:
The Object of Divine Faith is the word of God, wherein beside Histories, the chief things it Proposeth to believe Are but three, Precepts, Comminations, and Promises: Precepts of duty: Comminations of punishments:
That Christ suffered on the Cross, and shed his blood for the sins of the whole world and every mans in particular, is a pleasant and grateful Doctrine,
That christ suffered on the Cross, and shed his blood for the Sins of the Whole world and every men in particular, is a pleasant and grateful Doctrine,
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how doth our Faith hug and embrace it as if there were nothing else to be believed? But should we once thunder out that of St. Paul, That notwithstanding this blood, no Lyer, no Drunkard, no Adulterer, no covetous or unclean Person, shall enter into the Kingdom of God:
how does our Faith hug and embrace it as if there were nothing Else to be believed? But should we once thunder out that of Saint Paul, That notwithstanding this blood, no Liar, no Drunkard, no Adulterer, no covetous or unclean Person, shall enter into the Kingdom of God:
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for which cause I told thee thy Faith (which in this case is only a carnal confidence) falls short of that which the Scripture tells us is found in Devils, that believe and tremble.
for which cause I told thee thy Faith (which in this case is only a carnal confidence) falls short of that which the Scripture tells us is found in Devils, that believe and tremble.
For though in spiritual promises that concern mercy and remission of sins now, or the Kingdom of Heaven hereafter, thou art more than faithful, even foolishly presumptuous:
For though in spiritual promises that concern mercy and remission of Sins now, or the Kingdom of Heaven hereafter, thou art more than faithful, even foolishly presumptuous:
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wherein thou dost acknowledge him thy Father, and therefore willing; Almighty, and therefore able to relieve and succour thee in all thy wants and distresses; but from the teeth outwards:
wherein thou dost acknowledge him thy Father, and Therefore willing; Almighty, and Therefore able to relieve and succour thee in all thy Wants and Distresses; but from the teeth outward:
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for let want or distress approach though but afar off, how art thou presently perplexed? what anxious and heartbreaking care doth instantly vex and disc•ciate thy very Soul? how are thy thoughts lost and distracted this way and that,
for let want or distress approach though but afar off, how art thou presently perplexed? what anxious and heartbreaking care does instantly vex and disc•ciate thy very Soul? how Are thy thoughts lost and distracted this Way and that,
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He is clear out of his belief now, and Pater noster too, when if you shew him the plain Text in Mat. Take no care (that is no anxious and solicitous care) what you shall eat, or wherewith you shall be cloathed;
He is clear out of his belief now, and Pater Noster too, when if you show him the plain Text in Mathew Take no care (that is no anxious and solicitous care) what you shall eat, or wherewith you shall be clothed;
He can presently cast doubts, who knows whether himself or his Children may not live to want? Shew him the promises of God in the Scripture assuring the contrary, that it shall be a means to prosper and multiply the rest:
He can presently cast doubts, who knows whither himself or his Children may not live to want? Show him the promises of God in the Scripture assuring the contrary, that it shall be a means to prosper and multiply the rest:
and as if they conceived that honest courses and Gods blessing on them were too weak means to provide sufficiently for themselves and Children, they can shift and shark; project and undermine;
and as if they conceived that honest courses and God's blessing on them were too weak means to provide sufficiently for themselves and Children, they can shift and shark; project and undermine;
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madly supposing to establish their Generations by those ways for which God never fails, as he every where threatens, to weed them or their posterity out of the Inheritance so purchased;
madly supposing to establish their Generations by those ways for which God never fails, as he every where threatens, to weed them or their posterity out of the Inheritance so purchased;
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if not absolute Atheism? For did he truly believe God or his comminations, it were not possible, one that loves his Children so well, could run so direct a course to destroy them.
if not absolute Atheism? For did he truly believe God or his comminations, it were not possible, one that loves his Children so well, could run so Direct a course to destroy them.
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or else with those wicked ones in Job, tush, God careth not, circa cardines coeli perambulat, his walk is about the hinges of Heaven, he doth not trouble himself to behold or regard the things upon Earth.
or Else with those wicked ones in Job, tush, God Careth not, circa cardines coeli perambulat, his walk is about the hinges of Heaven, he does not trouble himself to behold or regard the things upon Earth.
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how were it possible for thee in his presence and under those eyes so often and deeply to dissemble with thy Brother, with thine own heart and with God himself? Couldst thou imagine a window in thy bosome and thy Neighbour permitted now and then when thou dreamest not of it, to look in upon thy impure and fraudulent thoughts,
how were it possible for thee in his presence and under those eyes so often and deeply to dissemble with thy Brother, with thine own heart and with God himself? Couldst thou imagine a window in thy bosom and thy Neighbour permitted now and then when thou dreamest not of it, to look in upon thy impure and fraudulent thoughts,
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how would thy Soul shame and blush to be taken tardy in such base and unworthy imployments? which yet thou canst freely exercise and continue without any trouble or interruption at all,
how would thy Soul shame and blush to be taken tardy in such base and unworthy employments? which yet thou Canst freely exercise and continue without any trouble or interruption At all,
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It is beyond imagination to conceive, were thy Faith firm in this point, how it possibly can be, that the sight of God and his holy Angels, should not deter thee, not only from thinking but from acting those secret works of darkness;
It is beyond imagination to conceive, were thy Faith firm in this point, how it possibly can be, that the sighed of God and his holy Angels, should not deter thee, not only from thinking but from acting those secret works of darkness;
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Assuredly could we fortify our perswasions but in this one Article of Faith, and strongly apprehend the truth of it, nothing could be of greater power to purge our hearts,
Assuredly could we fortify our persuasions but in this one Article of Faith, and strongly apprehend the truth of it, nothing could be of greater power to purge our hearts,
Thus if thou carefully examine thy faith by the effects, and judge of it, as thou shouldst, by thine actions, (for the tree is known by her fruit) thou wilt easily find notwithstanding thy former conceipt of thy self,
Thus if thou carefully examine thy faith by the effects, and judge of it, as thou Shouldst, by thine actions, (for the tree is known by her fruit) thou wilt Easily find notwithstanding thy former conceit of thy self,
how full of infidelity thy false heart is, and how little thou believest either threats, or precepts, or promises, or providence, or any thing else sincerely and as thou shouldest.
how full of infidelity thy false heart is, and how little thou Believest either Treats, or Precepts, or promises, or providence, or any thing Else sincerely and as thou Shouldst.
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Well therefore it would deserve thy frequent cogitations and prayers and tears to consider and bewail it thoroughly, crying out with him in the Gospel, Lord, I believe, help my unbelief.
Well Therefore it would deserve thy frequent cogitations and Prayers and tears to Consider and bewail it thoroughly, crying out with him in the Gospel, Lord, I believe, help my unbelief.
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These are the signs, saith he, that shall follow them that believe. In my name shall they cast out devils, they shall speak with new tongues: they shall take up serpents:
These Are the Signs, Says he, that shall follow them that believe. In my name shall they cast out Devils, they shall speak with new tongues: they shall take up Serpents:
But the saying of our Saviour is universal and in the spiritual sence is ever true, that these signs follow them and all them that un••ignedly believe:
But the saying of our Saviour is universal and in the spiritual sense is ever true, that these Signs follow them and all them that un••ignedly believe:
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For every Man naturally hath Devils enough within him to be thrown forth, and unless thy Faith have power and virtue enough to dispossess and cast out the impure spirits of luxury and avarice, of envy, wrath, malice,
For every Man naturally hath Devils enough within him to be thrown forth, and unless thy Faith have power and virtue enough to dispossess and cast out the impure spirits of luxury and avarice, of envy, wrath, malice,
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unless it be able to give thee a new tongue and a new language, and cleansing thy mouth of all oaths and blasphemies, of slanders and reproaches, of deceit and scurrility;
unless it be able to give thee a new tongue and a new language, and cleansing thy Mouth of all Oaths and Blasphemies, of slanders and Reproaches, of deceit and scurrility;
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and make treacle of them too, drinking up all the deadly venome which their poysoned stomachs can disgorge against thee, not only without hurt, but even as thy physick;
and make treacle of them too, drinking up all the deadly venom which their poisoned stomachs can disgorge against thee, not only without hurt, but even as thy physic;
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that so lifting up pure and innocent hands upon them with prayers and benedictions, though they revile and curse, they may yet at length be won from it and cured of the malice wherewith they were sick;
that so lifting up pure and innocent hands upon them with Prayers and benedictions, though they revile and curse, they may yet At length be wone from it and cured of the malice wherewith they were sick;
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which St. Paul proves by a full cloud of witnesses in the 11. to the Heb• producing a whole Catalogue of the antient W••thies, who all through Faith aspiring to the promises were mighty and marvellous in their actions, overthrowing Kingdoms, working righteousness and doing such great things as we cannot consider without admiration.
which Saint Paul Proves by a full cloud of Witnesses in the 11. to the Heb• producing a Whole Catalogue of the ancient W••thies, who all through Faith aspiring to the promises were mighty and marvellous in their actions, overthrowing Kingdoms, working righteousness and doing such great things as we cannot Consider without admiration.
otherwise we should soon find in our selves what the same Author elsewhere affirms, that nothing is available like Faith when it is working. working by love;
otherwise we should soon find in our selves what the same Author elsewhere affirms, that nothing is available like Faith when it is working. working by love;
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this is it that overcometh the world, even your faith, John v. 3. no nor the power of any thing else, credenti omnia sunt possibilia, to him that believes all things are possible, saith our Saviour:
this is it that Overcometh the world, even your faith, John v. 3. no nor the power of any thing Else, Credenti omnia sunt possibilia, to him that believes all things Are possible, Says our Saviour:
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And therefore if ever these things be impossible to thee, if thy Fa•th be so weak that it cannot dispossess thee of thy wicked spirits and work those spiritual miracles on thy Soul, it is a greater miracle if ever it save thy Soul. For true Faith purifies the heart,
And Therefore if ever these things be impossible to thee, if thy Fa•th be so weak that it cannot dispossess thee of thy wicked spirits and work those spiritual Miracles on thy Soul, it is a greater miracle if ever it save thy Soul. For true Faith Purifies the heart,
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If of unclean and covetous, of malitious, envious and deceitful persons, it doth not make us pure and temperate, mild and merciful, upright and just in our actions;
If of unclean and covetous, of malicious, envious and deceitful Persons, it does not make us pure and temperate, mild and merciful, upright and just in our actions;
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He that says he knows God and hateth his brother is a lyer, saith St. John: and sure he that says he believes in God and yet forsaketh not his sins, lyes as loudly,
He that Says he knows God and hates his brother is a liar, Says Saint John: and sure he that Says he believes in God and yet Forsaketh not his Sins, lies as loudly,
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With that Church in the Revelation, they have a name that they live, and conceit they are rich, whenas there it is said, they are blind and poor and naked and miserable, and shall so understand themselves in the end:
With that Church in the Revelation, they have a name that they live, and conceit they Are rich, whenas there it is said, they Are blind and poor and naked and miserable, and shall so understand themselves in the end:
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When the son of man cometh, saith our Saviour himself, shall he sind faith upon the earth? surely yes, such as ours for the most part is, Faith enough;
When the son of man comes, Says our Saviour himself, shall he sind faith upon the earth? surely yes, such as ours for the most part is, Faith enough;
of this solid and substantial Faith, which only deserveth the name of Faith, and he only looks for, of this he shall then find but little in the world,
of this solid and substantial Faith, which only deserveth the name of Faith, and he only looks for, of this he shall then find but little in the world,
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O preserve and collect them carefully, blow upon them with thy meditations and ferventest prayers, never cease till they break forth into a flame, that may even scorch thy heart with compunction and penitent remorse,
O preserve and collect them carefully, blow upon them with thy meditations and ferventest Prayers, never cease till they break forth into a flame, that may even scorch thy heart with compunction and penitent remorse,
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and fire thy Soul with ardent and burning affections of love unto God and charity to thy Brother, which are the rest of the qualifications wherewith you are to prepare your selves,
and fire thy Soul with Ardent and burning affections of love unto God and charity to thy Brother, which Are the rest of the qualifications wherewith you Are to prepare your selves,
and wherein if we should proceed to search and continue a strict examination, I am sure we should find them every way and every one as false as our Faith.
and wherein if we should proceed to search and continue a strict examination, I am sure we should find them every Way and every one as false as our Faith.
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A Man of an humble and a contrite heart, broken and bruised with the sight and sense of his sins, groaning and bleeding under the weight and burdens of his iniquities, changed truly, converted, regenerate,
A Man of an humble and a contrite heart, broken and Bruised with the sighed and sense of his Sins, groaning and bleeding under the weight and burdens of his iniquities, changed truly, converted, regenerate,
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The antient swearer we see is a swearer still, receive he never so often. The covetous man takes the Sacrament and goes away no less covetous than he was.
The ancient swearer we see is a swearer still, receive he never so often. The covetous man Takes the Sacrament and Goes away no less covetous than he was.
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lupi veniùnt, lupi receduni, Wolves they come, though in Sheeps cloathing, and Wolves they depart saith St. Austin. For indeed they do but put on a seeming sanctity for the time,
Lupi veniùnt, Lupi receduni, Wolves they come, though in Sheep clothing, and Wolves they depart Says Saint Austin. For indeed they do but put on a seeming sanctity for the time,
In the mean while beseeching God of his great goodness to give us clear eyes and understanding Spirits, to discern and abhor the hypocrisie of the world and the deceitfulness of our own hearts, that we be not counted amongst those formal Pharisees wherewith these times abound, professing godliness,
In the mean while beseeching God of his great Goodness to give us clear eyes and understanding Spirits, to discern and abhor the hypocrisy of the world and the deceitfulness of our own hearts, that we be not counted among those formal Pharisees wherewith these times abound, professing godliness,
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but being inspired with a true and a living Faith rooted in love, and built up in charity unfeigned, we may be reckoned amongst those few which shall be held for worthy receivers of those pledges of his love in the holy mysteries now;
but being inspired with a true and a living Faith rooted in love, and built up in charity unfeigned, we may be reckoned among those few which shall be held for worthy Receivers of those pledges of his love in the holy Mysteres now;
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and be esteemed worthy to be received into the pleasures of his everlasting Kingdom hereafter, whereunto the same God of his infinite mercy vouchsafe to bring us all, &c. Amen. Laus Deo in aeternum.
and be esteemed worthy to be received into the pleasures of his everlasting Kingdom hereafter, whereunto the same God of his infinite mercy vouchsafe to bring us all, etc. Amen. Laus God in aeternum.
The message or Sermon (for so the Angels word imports, Evangelizo vobis, I preach or publish unto you) is the birth of our Lord and Saviour. The Audience Shepherds:
The message or Sermon (for so the Angels word imports, Evangelize vobis, I preach or publish unto you) is the birth of our Lord and Saviour. The Audience Shepherd's:
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And this message again hath divers parts, some more substantial, as the Birth it self and the Titles and Attributes of the person born. Three in Number, a Saviour, Christ, the Lord. Others it hath that are Circumstantial,
And this message again hath diverse parts, Some more substantial, as the Birth it self and the Titles and Attributes of the person born. Three in Number, a Saviour, christ, the Lord. Others it hath that Are Circumstantial,
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That shall be, &c. 5. And these all well ushered in witlr an Ecce of admiration and attention, Behold. These two, the message and the magnifying of it, are the main parts of this days celebrity and solemnity,
That shall be, etc. 5. And these all well ushered in witlr an Ecce of admiration and attention, Behold. These two, the message and the magnifying of it, Are the main parts of this days celebrity and solemnity,
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Now of all the actions and operations external of the divine power, the best and the greatest, the highest and most excellent, the wisest and most wonderful is the Incarnation,
Now of all the actions and operations external of the divine power, the best and the greatest, the highest and most excellent, the Wisest and most wondered is the Incarnation,
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The other eminent acts of goodness and power manifested either in his life or death, resurrection or ascension, they do all depend on this which is the ground and foundation of them all;
The other eminent acts of Goodness and power manifested either in his life or death, resurrection or Ascension, they do all depend on this which is the ground and Foundation of them all;
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Such a generation as this who shall declare it, saith the Prophet Isaiah? who shall preach and publish it indeed? surely no creature in the world is absolutely fit;
Such a generation as this who shall declare it, Says the Prophet Isaiah? who shall preach and publish it indeed? surely no creature in the world is absolutely fit;
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What a fall is here? The best news the world ever heard, the greatest mysterie God ever wrought, fit to be uttered by no tonge but an Angel's, the highest of his Creatures,
What a fallen is Here? The best news the world ever herd, the greatest mystery God ever wrought, fit to be uttered by no tongue but an Angel's, the highest of his Creatures,
now in this state to be preached and published to none but Shepherds, the lowest and meanest of the people? what congru•ty is there in this? The Custom of the world in case of News great and extraordinary, especially tydings of Joy, is to post with it to great and extraordinary persons, Kings and Princes, no mans ear may have a taste till theirs be first possessed with it.
now in this state to be preached and published to none but Shepherd's, the lowest and Meanest of the people? what congru•ty is there in this? The Custom of the world in case of News great and extraordinary, especially tidings of Joy, is to post with it to great and extraordinary Persons, Kings and Princes, no men ear may have a taste till theirs be First possessed with it.
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or to Herod his King of the Jews? why goeth he not unto the high Priests, to the Scribes and Pharisees, that sate in Moses Chair? or to some other of the Grandees and Magnificoes of the world? why unto none of these? why? but because men have one Custom and God another:
or to Herod his King of the jews? why Goes he not unto the high Priests, to the Scribes and Pharisees, that sat in Moses Chair? or to Some other of the Grandees and Magnifico's of the world? why unto none of these? why? but Because men have one Custom and God Another:
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I thank thee O Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent and revealed them unto babes, Luk. x. 21. This is his Custom, not many wise according to the flesh, not many mighty, not many noble are called;
I thank thee Oh Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent and revealed them unto babes, Luk. x. 21. This is his Custom, not many wise according to the Flesh, not many mighty, not many noble Are called;
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but God hath chosen the foolish, the weak and the base things of the world to confound the wise and mighty, 1 Cor. i. 26. No marvel therefore, saith St. Ambrose, if in the first publication of the grace of Christ, God did rather respect innocence than power,
but God hath chosen the foolish, the weak and the base things of the world to confound the wise and mighty, 1 Cor. i. 26. No marvel Therefore, Says Saint Ambrose, if in the First publication of the grace of christ, God did rather respect innocence than power,
It was not amiss then that Shepherds they were, mean Men, Men of an humble Spirit, of an innocent and contemplative life, it was not amiss I say, in this regard,
It was not amiss then that Shepherd's they were, mean Men, Men of an humble Spirit, of an innocent and contemplative life, it was not amiss I say, in this regard,
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Behold I will raise you up a shepherd, Ezek. xxxv. 25. he is now born, the chief shepherd, 1 Pet. v. 4. the great shepherd, Heb. xiii. 20. the good shepherd that gave his life for his flock, John x. II. It was but just then to tell Shepherds of the birth of a Shepherd,
Behold I will raise you up a shepherd, Ezekiel xxxv. 25. he is now born, the chief shepherd, 1 Pet. v. 4. thee great shepherd, Hebrew xiii. 20. the good shepherd that gave his life for his flock, John x. II It was but just then to tell Shepherd's of the birth of a Shepherd,
though separated and sanctified for the Mother of God, yet (as you may read in the very Chapter before this) at the appearance of an Angel they are afraid both;
though separated and sanctified for the Mother of God, yet (as you may read in the very Chapter before this) At the appearance of an Angel they Are afraid both;
and both comforted, as these here, with a noli timere, by the Angel, fear not Zachary, v. 13. fear not Mary, v. 30. And the like might be shown of divers others;
and both comforted, as these Here, with a noli timere, by the Angel, Fear not Zachary, v. 13. Fear not Marry, v. 30. And the like might be shown of diverse Others;
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so general it was to fear at the appearing of an Angel, that scarce ever any Angel appears but with this salutation of fear not, seven times (as a learned Man observes) we read it in this very Gospel.
so general it was to Fear At the appearing of an Angel, that scarce ever any Angel appears but with this salutation of Fear not, seven times (as a learned Man observes) we read it in this very Gospel.
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And ever since all the Sons of Adam have been afraid at the appearing of any Messenger or receiving of any message, from that Divine Majesty. Two things therefore it argues;
And ever since all the Sons of Adam have been afraid At the appearing of any Messenger or receiving of any message, from that Divine Majesty. Two things Therefore it argues;
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And this is a nolite timere indeed; a fear not, to the purpose; not barely propounded, but backed with a reason of power to destroy it: for behold, &c. Wherein the Angel doth at once, as dispel their passion, so with an honourable Elogy advance and magnifie his own message before he will deliver it:
And this is a nolite timere indeed; a Fear not, to the purpose; not barely propounded, but backed with a reason of power to destroy it: for behold, etc. Wherein the Angel does At once, as dispel their passion, so with an honourable Eulogy advance and magnify his own message before he will deliver it:
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And indeed what do Men regard so much as news, rare and admirable events? who grows not erect, what ear is not open and attent to receive them? And such here is this, no ordinary and trivial matter, every day to be seen and met withall;
And indeed what do Men regard so much as news, rare and admirable events? who grows not erect, what ear is not open and attended to receive them? And such Here is this, no ordinary and trivial matter, every day to be seen and met withal;
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Where is Solomon with his nibil novum sub sole, there is no new thing under the Sun? sure here are many new things which the Sun never saw nor the world ever heard of before;
Where is Solomon with his Nobil novum sub sole, there is no new thing under the Sun? sure Here Are many new things which the Sun never saw nor the world ever herd of before;
of whom Jeremy spake when he said, creavit Dominus novum super terram, a new thing hath the Lord created upon the earth, a woman shall compass about a man, Jer. xxxi. News then it is, and that strange and admirable;
of whom Jeremiah spoke when he said, Created Dominus novum super terram, a new thing hath the Lord created upon the earth, a woman shall compass about a man, Jer. xxxi. News then it is, and that strange and admirable;
and therefore could do nothing but groan and travel in pain together with us, as the Apostle speaks, Rom. viii. whose case is well expressed in the Psalm, for we all sate in the region of death and darkness, and quale gaudium iis qui in tenebris sedent, and what joy hath he that sits in the dark, said blind Tobe unto the Angel? But that is not all, we were fast bound too in misery and iron:
and Therefore could do nothing but groan and travel in pain together with us, as the Apostle speaks, Rom. viii. whose case is well expressed in the Psalm, for we all sat in the region of death and darkness, and quale gaudium iis qui in tenebris sedent, and what joy hath he that sits in the dark, said blind Tobe unto the Angel? But that is not all, we were fast bound too in misery and iron:
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as in a Prison of misery, and quale gaudium? what joy unto such, not only in darkness but in chains, chained both in darkness and misery? This was our case,
as in a Prison of misery, and quale gaudium? what joy unto such, not only in darkness but in chains, chained both in darkness and misery? This was our case,
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and not only so, but to tell them of a strange deliverer also born into the world, to give them liberty as well as light (for light without liberty would serve them only to see their own misery) of a mighty deliverer indeed that both could and would break the gates of Brass and smite the bars of Iron in sunder,
and not only so, but to tell them of a strange deliverer also born into the world, to give them liberty as well as Light (for Light without liberty would serve them only to see their own misery) of a mighty deliverer indeed that both could and would break the gates of Brass and smite the bars of Iron in sunder,
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and so open the Prison to the miserable Captives, quale gaudium hoc, how great were this joy, the joy of these tidings? And these are the joyful tidings the Angel now brings,
and so open the Prison to the miserable Captives, quale gaudium hoc, how great were this joy, the joy of these tidings? And these Are the joyful tidings the Angel now brings,
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well therefore may he term them tidings of joy and great joy by which we are delivered from darkness and misery, utter darkness and everlasting misery.
well Therefore may he term them tidings of joy and great joy by which we Are Delivered from darkness and misery, utter darkness and everlasting misery.
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As our Saviour said of his peace, so he might well say of this his joy, non sicut mundus dat gaudium, not as the world giveth joy so give I joy, the world is poor and beggarly,
As our Saviour said of his peace, so he might well say of this his joy, non sicut World that gaudium, not as the world gives joy so give I joy, the world is poor and beggarly,
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and cannot give to one but it must take from another, cannot make one rich, but it must impoverish another, cannot advance one, but it must depress another;
and cannot give to one but it must take from Another, cannot make one rich, but it must impoverish Another, cannot advance one, but it must depress Another;
Run through all the glory of this present life, and see if you can any where find any man happy whereto felicity doth not arise out of anothers misery;
Run through all the glory of this present life, and see if you can any where find any man happy whereto felicity does not arise out of another's misery;
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an Angel must bring it from Heaven, from that God who is truly rich and of unexhausted bounty, able alone to fill some without any diminution or emptying of others.
an Angel must bring it from Heaven, from that God who is truly rich and of unexhausted bounty, able alone to fill Some without any diminution or emptying of Others.
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Only exinanivit semetipsum, it pleased him to empty himself of his honour this day, by assuming our flesh, that we and our nature might be replenisht with it:
Only exinanivit semetipsum, it pleased him to empty himself of his honour this day, by assuming our Flesh, that we and our nature might be replenished with it:
And this is the tydings of joy the Angel here now brings, true joy indeed and publick joy, Christmas joy right, gaudium omni populo; Joy unto all the people;
And this is the tidings of joy the Angel Here now brings, true joy indeed and public joy, Christmas joy right, gaudium omni populo; Joy unto all the people;
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and therefore she that now brought forth the blessed tydings which the Angel here delivers, all generations, saith the Scripture, shall call her blessed. And this is our comfort, it is the word of tenure by which we hold, that it shall be to all people.
and Therefore she that now brought forth the blessed tidings which the Angel Here delivers, all generations, Says the Scripture, shall call her blessed. And this is our Comfort, it is the word of tenure by which we hold, that it shall be to all people.
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They are clean contrary, yet, like twins, they are bred in the same bowels, wherein though they sometimes struggle as Jacob and Esau did who shall first come forth,
They Are clean contrary, yet, like twins, they Are bred in the same bowels, wherein though they sometime struggle as Jacob and Esau did who shall First come forth,
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Well did it deserve that Ecce of admiration set up in the top of it, as a burning Beacon to draw all eyes and affections towards it. Behold I bring you, &c.
Well did it deserve that Ecce of admiration Set up in the top of it, as a burning Beacon to draw all eyes and affections towards it. Behold I bring you, etc.
whose whole subject is the blessed birth of our Lord and Saviour we this day Celebrate, For unto you, &c. Wherein there are three Circumstances of the birth, where, when and for whom: Unto you is born this day in the City of David:
whose Whole Subject is the blessed birth of our Lord and Saviour we this day Celebrate, For unto you, etc. Wherein there Are three circumstances of the birth, where, when and for whom: Unto you is born this day in the city of David:
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As Moses, Joshua, Gideon, Jephta, Shamgar, Sampson, and the rest in the Book of the Judges; which indeed is nothing else but a Catalogue of Saviours which the Lord at sundry times raised up to free and avenge them of their enemies.
As Moses, joshua, gideon, Jephtha, Shamgar, Sampson, and the rest in the Book of the Judges; which indeed is nothing Else but a Catalogue of Saviors which the Lord At sundry times raised up to free and avenge them of their enemies.
This is he, Jacob's Shilo, Esay's Emmanuel, Jeremy's Branch, Daniel's Messias, Aggai's desideratus cunctis gentibus, the desire of all the nations, the desire of them then,
This is he, Jacob's Shilo, Esay's Emmanuel, Jeremy's Branch, Daniel's Messias, Aggai's Desideratus cunctis gentibus, the desire of all the Nations, the desire of them then,
and that is as much as S. John delivereth in other terms, a Saviour sealed, John vi. 27. for by anointing, Kings and Priests and Prophets in old time were deputed, signed and sealed,
and that is as much as S. John Delivereth in other terms, a Saviour sealed, John vi. 27. for by anointing, Kings and Priests and prophets in old time were deputed, signed and sealed,
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promised and foretold and now anointed and sent with absolute commission and fulness of power to be a perfect and complete Saviour of all, a Saviour which is Christ That is, a Saviour ex officio, whose office and very profession is to save:
promised and foretold and now anointed and sent with absolute commission and fullness of power to be a perfect and complete Saviour of all, a Saviour which is christ That is, a Saviour ex Officio, whose office and very profession is to save:
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so runs his own Proclamation, venite ad me omnes, come unto me, and come all, Matth. xi. 28. and of them that do come I will cast none out, Iohn vi. 37. Servator omnium hominum, the Saviour of all men, 1. Tim. iv. 4. and as the Samaritans said of him Servator mundi, the Saviour of the world of Samaritans, Jews, and Gentiles;
so runs his own Proclamation, venite ad me omnes, come unto me, and come all, Matthew xi. 28. and of them that do come I will cast none out, John vi. 37. Servator omnium hominum, the Saviour of all men, 1. Tim. iv. 4. and as the Samaritans said of him Servator mundi, the Saviour of the world of Samaritans, jews, and Gentiles;
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there is a name given under Heaven whereby we may be sure of Salvation, and this is that name, the name Christ, A Saviour which is born, &c. Two of his Attributes then we have, a Saviour which is Christ, that is, a Saviour and a publick Saviour;
there is a name given under Heaven whereby we may be sure of Salvation, and this is that name, the name christ, A Saviour which is born, etc. Two of his Attributes then we have, a Saviour which is christ, that is, a Saviour and a public Saviour;
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but he must be a perpetual Saviour too, otherwise our joy will not be full. Though it be great, though it be general, though it be general to all people;
but he must be a perpetual Saviour too, otherwise our joy will not be full. Though it be great, though it be general, though it be general to all people;
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yet it will fade and perish, it will not be gaudium quod erit, joy which shall be lasting, everlasting joy, none can give that but an eternal and everlasting Saviour:
yet it will fade and perish, it will not be gaudium quod erit, joy which shall be lasting, everlasting joy, none can give that but an Eternal and everlasting Saviour:
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Trust not in Kings and Princes, for non est salus, there is no salvation, no; no health nor help in them, their breath departs, and they return to the earth.
Trust not in Kings and Princes, for non est salus, there is no salvation, no; no health nor help in them, their breath departs, and they return to the earth.
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For though they are Christs, yet they are but Christi Domini, the Lord's Christs, and we shall never arrive at full and perfect Salvation, till we come to Christus Dominus Christ the Lord.
For though they Are Christ, yet they Are but Christ Domini, the Lord's Christ, and we shall never arrive At full and perfect Salvation, till we come to Christus Dominus christ the Lord.
but we had need of a Saviour from ghostly adversaries, from spiritual wickednesses in high places, a Saviour that might wrastle with principalities and powers, and triumph over them too;
but we had need of a Saviour from ghostly Adversaries, from spiritual Wickednesses in high places, a Saviour that might wrestle with principalities and Powers, and triumph over them too;
for long they cannot save others, that so quickly perish themselves. Evermore they die, they drop away still, and leave their favourites and followers to seek:
for long they cannot save Others, that so quickly perish themselves. Evermore they die, they drop away still, and leave their favourites and followers to seek:
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because they cannot endure by reason of death, Heb. vii. 23. only this Christ because he is the Lord, Dominus vitae, the Lord of life, indureth for ever; hath an everlasting Kingdom;
Because they cannot endure by reason of death, Hebrew vii. 23. only this christ Because he is the Lord, Dominus vitae, the Lord of life, Endureth for ever; hath an everlasting Kingdom;
wherein he dispenseth eternal Salvation which he purchased by his Priesthood. The author of eternal Salvation to all that depend on him, Heb. v. 9. and mark that well, for none but the Lord can work eternal Salvation.
wherein he dispenseth Eternal Salvation which he purchased by his Priesthood. The author of Eternal Salvation to all that depend on him, Hebrew v. 9. and mark that well, for none but the Lord can work Eternal Salvation.
the Lord who will not only free us from our misery and bring us to as good and better a condition as we forfeited and lost by our fall; (for else though we were saved, we should not save by the match:) but that we may not be savers alone,
the Lord who will not only free us from our misery and bring us to as good and better a condition as we forfeited and lost by our fallen; (for Else though we were saved, we should not save by the match:) but that we may not be savers alone,
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And then it will be perfect joy indeed when we shall enter into the joy of our Lord, into that joy and life and glory and blessedness wherewith our Lord himself is eternally blessed.
And then it will be perfect joy indeed when we shall enter into the joy of our Lord, into that joy and life and glory and blessedness wherewith our Lord himself is eternally blessed.
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the blessed birth of this thrice blessed person (for every word in his name is a several blessing) is the very substance of this days solemnity, of the Angels message and of our joy:
the blessed birth of this thrice blessed person (for every word in his name is a several blessing) is the very substance of this days solemnity, of the Angels message and of our joy:
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but in the City of David? not in that City which David repaired, and wherein he reigned (that is Jerusalem, a famous City indeed) but in that City where David was born, which is Bethlem, a poor City, a Village rather than a City:
but in the city of David? not in that city which David repaired, and wherein he reigned (that is Jerusalem, a famous city indeed) but in that city where David was born, which is Bethlehem, a poor city, a Village rather than a city:
he would receive it in an obscure and private place; this little Village: that so he might condemn the worlds pride at his first entrance into the world,
he would receive it in an Obscure and private place; this little Village: that so he might condemn the world's pride At his First Entrance into the world,
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but this is spiritual bread, and supplies us with whatsoever we can desire for the Soul. Joy and great joy in this, panis de Coelo, bread from Heaven, the living bread, of which whosoever eats, shall never die; and therefore perpetual joy too;
but this is spiritual bred, and supplies us with whatsoever we can desire for the Soul. Joy and great joy in this, Paris de Coelo, bred from Heaven, the living bred, of which whosoever eats, shall never die; and Therefore perpetual joy too;
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and though there may be private rooms, wherein Men sort themselves in the Inn, yet the Stable at least is publici juris, all Men have interest in it: that is common.
and though there may be private rooms, wherein Men sort themselves in the Inn, yet the Stable At least is publici Juris, all Men have Interest in it: that is Common.
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And as the place, so is the benefit of his birth, the dew of it is as the womb of the morning, saith the Psalmist, that is, his birth, from the womb, is as the morning dew, watering and refreshing not Gideons fleece alone, the land of Jiery, but the face of the whole Earth.
And as the place, so is the benefit of his birth, the due of it is as the womb of the morning, Says the Psalmist, that is, his birth, from the womb, is as the morning due, watering and refreshing not Gideons fleece alone, the land of Jiery, but the face of the Whole Earth.
and the Sun of righteousness could never rise in a better season, in a time of greater need, to unthaw with his divine beams our frozen affections, to give light to our minds, warmth to our devotions and life to all, that so we might become as Trees of the Lord, full of sap, growing up in Grace and Vertue,
and the Sun of righteousness could never rise in a better season, in a time of greater need, to unthaw with his divine beams our frozen affections, to give Light to our minds, warmth to our devotions and life to all, that so we might become as Trees of the Lord, full of sap, growing up in Grace and Virtue,
and that he who was to redeem the world, should be born into it on the self same day wherein the world was created, what doth it argue but that the redemption was to be as universal as the Creation;
and that he who was to Redeem the world, should be born into it on the self same day wherein the world was created, what does it argue but that the redemption was to be as universal as the Creation;
There only remains the particular application of all, which indeed is all in all, and you have it in the last point, Vobis, all is for you, Unto you, &c. There is not a word in the Text but, as you have seen, hath joy in it;
There only remains the particular application of all, which indeed is all in all, and you have it in the last point, Vobis, all is for you, Unto you, etc. There is not a word in the Text but, as you have seen, hath joy in it;
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but this is the pipe wherein all must be poured and tunn'd up, before it will work either cheerfulness in the countenance or gladness in the heart, were the joy never so much.
but this is the pipe wherein all must be poured and tunned up, before it will work either cheerfulness in the countenance or gladness in the heart, were the joy never so much.
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whatsoever is contained in both is wholly yours. Yours the Saviour, yours the Christ yours his benefit, his office, his power: his benefit to save you; his office to undertake you; his power to secure you.
whatsoever is contained in both is wholly yours. Yours the Saviour, yours the christ yours his benefit, his office, his power: his benefit to save you; his office to undertake you; his power to secure you.
Yours his salvation as Jesus, his Anointing as Christ, his dominion as the Lord. For if the birth be yours, all that follows the birth must be yours too:
Yours his salvation as jesus, his Anointing as christ, his dominion as the Lord. For if the birth be yours, all that follows the birth must be yours too:
& de salvatore salutem operari, imploy or make use of him, for our best behoof: draw his proper extract from him, and work salvation out of this our Saviour.
& de Savior salutem operari, employ or make use of him, for our best behoof: draw his proper extract from him, and work salvation out of this our Saviour.
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who this day came to purchase them for us, and to whom with the Father and the blessed Spirit, three Persons, &c. be rendred all, &c. Amen. Laus Deo in aeternum.
who this day Come to purchase them for us, and to whom with the Father and the blessed Spirit, three Persons, etc. be rendered all, etc. Amen. Laus God in aeternum.
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First the fulness of the Fathers love, who so loved the world as he gave his only begotten Son. When the fulness, &c. God sent his Son, &c. Secondly the fulness of the Sons humility, not only vouchsafing to take on him our nature, made of a Woman,
First the fullness of the Father's love, who so loved the world as he gave his only begotten Son. When the fullness, etc. God sent his Son, etc. Secondly the fullness of the Sons humility, not only vouchsafing to take on him our nature, made of a Woman,
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but also our miserable condition, undertaking to satisfy the Law unto whose condemnation we were subject, made under the Law, &c. Thirdly and lastly, the fulness of our bliss and happiness arising from both,
but also our miserable condition, undertaking to satisfy the Law unto whose condemnation we were Subject, made under the Law, etc. Thirdly and lastly, the fullness of our bliss and happiness arising from both,
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as being now ransomed from the death of everlasting sorrow which the Law did threaten, that he might redeem, &c. and not so only but adopted also unto that immortal life of glory, which the Gospel doth promise, that we might, &c. by the one we are freed from all evil, by the other invested with whatsoever is good,
as being now ransomed from the death of everlasting sorrow which the Law did threaten, that he might Redeem, etc. and not so only but adopted also unto that immortal life of glory, which the Gospel does promise, that we might, etc. by the one we Are freed from all evil, by the other invested with whatsoever is good,
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To them that were, &c. That we might, &c. Lastly, if when it was performed? you have it clearly and fully in the first words, in plenitudine temporis, in the fulness of time.
To them that were, etc. That we might, etc. Lastly, if when it was performed? you have it clearly and Fully in the First words, in Plenitude Temporis, in the fullness of time.
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see their union in one person, for God cannot be made Man, but by making himself one person with Man. This for his incarnation, will you now inquire for the birth or nativity of the person so incarnate? it's here too,
see their Union in one person, for God cannot be made Man, but by making himself one person with Man. This for his incarnation, will you now inquire for the birth or Nativity of the person so incarnate? it's Here too,
Should we yet proceed a step or two farther, after his incarnation and birth, would you behold his life or contemplate his death, see what he did in the one,
Should we yet proceed a step or two farther, After his incarnation and birth, would you behold his life or contemplate his death, see what he did in the one,
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but the satisfying of the Law for others that had broken it? and in regard of either, made under the law, under the law to fulfil the precepts which it commands;
but the satisfying of the Law for Others that had broken it? and in regard of either, made under the law, under the law to fulfil the Precepts which it commands;
So by this time I think it is full, filled with the fulness of the Gospel of Jesus Christ, whose natures, person, actions, passion, whose incarnation, birth life and death, it fully contains, verè verbum abbreviatum, it may well be termed and abbreviated word, a viol of Spirits;
So by this time I think it is full, filled with the fullness of the Gospel of jesus christ, whose nature's, person, actions, passion, whose incarnation, birth life and death, it Fully contains, verè verbum abbreviatum, it may well be termed and abbreviated word, a violent of Spirits;
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a very extract, and quintessence drawn from four Evangelists, and clapt up in two verses by an Apostle. Two verses, which as I said, have but two general parts;
a very extract, and quintessence drawn from four Evangelists, and clapped up in two Verses by an Apostle. Two Verses, which as I said, have but two general parts;
He sent, and he sent his Son. The Sons humility is full, and it ariseth unto its fulness by two degrees, made of a woman, and made under the law. Mans happiness is full,
He sent, and he sent his Son. The Sons humility is full, and it arises unto its fullness by two Degrees, made of a woman, and made under the law. men happiness is full,
and it cometh to its fulness also by two degrees, Redemption and Adoption, that he might, or that we might, &c. If then the greatest thing the Father could send (the Son) or the worst thing the Son could suffer (the malediction of the Law) or the best thing men could receive or wish for (adoption of Sons) can make it full;
and it comes to its fullness also by two Degrees, Redemption and Adoption, that he might, or that we might, etc. If then the greatest thing the Father could send (the Son) or the worst thing the Son could suffer (the malediction of the Law) or the best thing men could receive or wish for (adoption of Sons) can make it full;
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And of this fulness we will now draw out unto you as much as the short time will permit, beginning first with the fulness of the time, When the fulness of time was come, &c.
And of this fullness we will now draw out unto you as much as the short time will permit, beginning First with the fullness of the time, When the fullness of time was come, etc.
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and resurrection, with all the particulars of either had been clearly and frequently for many ages foretold by the Prophets his forerunners, we should have little means either to perswade it to others,
and resurrection, with all the particulars of either had been clearly and frequently for many ages foretold by the prophets his forerunners, we should have little means either to persuade it to Others,
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lest all eyes should fail, and hope faint, in too long expectation, with Where is the promise of his coming? Rightly therefore in a point and period of time between both these;
lest all eyes should fail, and hope faint, in too long expectation, with Where is the promise of his coming? Rightly Therefore in a point and Period of time between both these;
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as being the true Solomon and Prince of peace, that came to no other end but to make and establish an everlasting peace between Heaven and Earth, God and Man, Man and his own Soul.
as being the true Solomon and Prince of peace, that Come to no other end but to make and establish an everlasting peace between Heaven and Earth, God and Man, Man and his own Soul.
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And both, to shew the true Son of Righteousness was now approaching and drawing near unto us, by his comfortable presence to give new light unto our minds and divine heat unto our affections;
And both, to show the true Son of Righteousness was now approaching and drawing near unto us, by his comfortable presence to give new Light unto our minds and divine heat unto our affections;
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to unthaw our benum'd and frozen consciences, and to dispel the darkness of errour that covered our Souls, by the beams of his gracious countenance, without which a Winter of perpetual coldness and an everlasting night of ignorance would for ever hang upon this little world of Man. So fit every way and full was this time:
to unthaw our benumbed and frozen Consciences, and to dispel the darkness of error that covered our Souls, by the beams of his gracious countenance, without which a Winter of perpetual coldness and an everlasting night of ignorance would for ever hang upon this little world of Man. So fit every Way and full was this time:
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who was the substance of all those shadows, the body of all those figures, the accomplishment of all prophecies and the fulfilling or filling full of all the promises that belong unto our happiness,
who was the substance of all those shadows, the body of all those figures, the accomplishment of all prophecies and the fulfilling or filling full of all the promises that belong unto our happiness,
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That he now instead of hurling down upon our heads deserved vengeance and destruction, should condescend so low as to send and sue unto us for peace and reconciliation, must needs argue an infinite love,
That he now instead of hurling down upon our Heads deserved vengeance and destruction, should condescend so low as to send and sue unto us for peace and reconciliation, must needs argue an infinite love,
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when the offended God first seeks unto sinful Men, and yet wretched Men stand upon terms one with another, think themselves dishonoured in seeking peace,
when the offended God First seeks unto sinful Men, and yet wretched Men stand upon terms one with Another, think themselves dishonoured in seeking peace,
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But God you see doth otherwise, and thinks it no disparagement neither to send and send first, first and first unto us. Mark well, I pray you, what one of his Messengers says, We are Embassadors for Christ Jesus and in his stead, obsecramus vos, we beseech you to be reconciled unto God. 2 Cor. v. God esteemed it no dishonour to send Embassadors unto Men with terms of begging and beseeching reconciliation at their hands:
But God you see does otherwise, and thinks it no disparagement neither to send and send First, First and First unto us. Mark well, I pray you, what one of his Messengers Says, We Are ambassadors for christ jesus and in his stead, Obsecramus vos, we beseech you to be reconciled unto God. 2 Cor. v. God esteemed it no dishonour to send ambassadors unto Men with terms of begging and beseeching reconciliation At their hands:
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Our cogitations sure are carnal and worldly, and our selves full of secular arrogance, otherwise we should esteem it our chiefest honour to imitate the love of our heavenly Father,
Our cogitations sure Are carnal and worldly, and our selves full of secular arrogance, otherwise we should esteem it our chiefest honour to imitate the love of our heavenly Father,
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this love hath fulness, but in that which follows is the fulness of love, for he not only sent, but he sent his Son, When the fulness of time was come, God sent his Son.
this love hath fullness, but in that which follows is the fullness of love, for he not only sent, but he sent his Son, When the fullness of time was come, God sent his Son.
And therefore if we rightly estimate, as we should do, the love of the sender by the excellency of that which is sent, especially being sent not as the former only in a message but as a gift unto the world;
And Therefore if we rightly estimate, as we should do, the love of the sender by the excellency of that which is sent, especially being sent not as the former only in a message but as a gift unto the world;
Were there nothing in his business more than the conquest of Satan, I doubt not some other creature strengthened by God and the power of his might, might easily have been enabled to tread down that evil spirit under our feet.
Were there nothing in his business more than the conquest of Satan, I doubt not Some other creature strengthened by God and the power of his might, might Easily have been enabled to tread down that evil Spirit under our feet.
But considering that God meant not to deliver Man by a powerful conquest, but a just redemption, by a just Redeemer that should dissolve the just condemnation of the Law, there is something more in it than the conquest of Satan:
But considering that God meant not to deliver Man by a powerful conquest, but a just redemption, by a just Redeemer that should dissolve the just condemnation of the Law, there is something more in it than the conquest of Satan:
or rather because being finite he cannot at once suffer any thing that is infinite, he must suffer it infinitely, that is, never make an end of suffering,
or rather Because being finite he cannot At once suffer any thing that is infinite, he must suffer it infinitely, that is, never make an end of suffering,
And this still adds fulness to the Fathers love and to his wisdom too, who by sending this person not only sent one that was full and answerable unto his own love,
And this still adds fullness to the Father's love and to his Wisdom too, who by sending this person not only sent one that was full and answerable unto his own love,
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He is the maker and Creator of all things, and therefore when he himself is made, no less than the Creator is made a Creature, which cannot be but an infinite abasement:
He is the maker and Creator of all things, and Therefore when he himself is made, no less than the Creator is made a Creature, which cannot be but an infinite abasement:
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yea of whose blood he made that body which men and Angels must ever adore. What wonderful titles hast thou obtained, thou Daughter of the Father, Mother of the Son,
yea of whose blood he made that body which men and Angels must ever adore. What wondered titles hast thou obtained, thou Daughter of the Father, Mother of the Son,
So his thou art, and his Creature, by a double title of Creation, of Redemption. Thou maist not then take unto thy self any part of his honour and worship;
So his thou art, and his Creature, by a double title of Creation, of Redemption. Thou Mayest not then take unto thy self any part of his honour and worship;
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yet such a thing it pleased the Son of God to be made, and therein to be made lower than the Angels, that he might raise and advance this thing of nought far above all principalities and powers,
yet such a thing it pleased the Son of God to be made, and therein to be made lower than the Angels, that he might raise and advance this thing of nought Far above all principalities and Powers,
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and the Son of a man, not begotton by any Father, but made and created of the substance of a woman, Made of a woman, &c. And even unto this his love brought him for our sakes;
and the Son of a man, not begotton by any Father, but made and created of the substance of a woman, Made of a woman, etc. And even unto this his love brought him for our sakes;
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who could convince him of sin? and therefore quid illi & legi, what had he to do with the Law or the Law with him? He might indeed well be Dominus legis, Lord of the Law,
who could convince him of since? and Therefore quid illi & Legi, what had he to do with the Law or the Law with him? He might indeed well be Dominus Legis, Lord of the Law,
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but sub lege under the Law, or subditus legi subject to the Law, to the pain and penalty of the Law, no Law in the world could make him, had he not of his own accord made himself so.
but sub lege under the Law, or Subditus Legi Subject to the Law, to the pain and penalty of the Law, no Law in the world could make him, had he not of his own accord made himself so.
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Made therefore, not by any other but by himself, who of his own accord, and out of his own love unto us freely undertook and pay'd that debt which he owed not:
Made Therefore, not by any other but by himself, who of his own accord, and out of his own love unto us freely undertook and paid that debt which he owed not:
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otherwise no power of Law, no malice of Devils, no nor the wrath of the Father, could ever have seised on an innocent person, had he not of grace and great compassion unto men taken on him the person of sinners,
otherwise no power of Law, no malice of Devils, no nor the wrath of the Father, could ever have seized on an innocent person, had he not of grace and great compassion unto men taken on him the person of Sinners,
Freely therefore and of his own accord without all constraint, without any necessity, of meer love and compassion, factum sub lege, made under the Law.
Freely Therefore and of his own accord without all constraint, without any necessity, of mere love and compassion, factum sub lege, made under the Law.
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But yet if this were all, if there were no more in it than so, his alliance with us and the honour of our nature in him would prove but a cold comfort God knows;
But yet if this were all, if there were no more in it than so, his alliance with us and the honour of our nature in him would prove but a cold Comfort God knows;
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Whosoever is Circumcised, factus est debitor universae legis, he becomes a debter unto the whole Law, saith St. Paul, Gal. v. 3. At his Circumcision then he undertook the debt, he entred bond anew with us;
Whosoever is Circumcised, factus est debtor Universae Legis, he becomes a debtor unto the Whole Law, Says Saint Paul, Gal. v. 3. At his Circumcision then he undertook the debt, he entered bound anew with us;
and in sign that he so did, he then shed a few drops of his blood whereby he signed the bond (as it were) and gave those few drops as a pledge or earnest, that when the fulness of time came, he would not fail to shed all the rest. And shed it he did;
and in Signen that he so did, he then shed a few drops of his blood whereby he signed the bound (as it were) and gave those few drops as a pledge or earnest, that when the fullness of time Come, he would not fail to shed all the rest. And shed it he did;
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but now that the whole world might know it to be void, he hung it up in the same place where it was satisfied, he nailed it to the Tree of his Cross, Col. ii. 14.
but now that the Whole world might know it to be void, he hung it up in the same place where it was satisfied, he nailed it to the Tree of his Cross, Col. ii. 14.
for from this fulness of the Fathers love and the Sons humility we all receive the fulness of our own bliss and happiness contained in our Redemption and Adoption; for to these purposes all this was done, That he might redeem them, &c. And these two, Redemption and Adoption, are the two degrees of our making (for without them we had been marred, utterly undone) and they fully answer unto the two degrees of his making, made of a Woman, and made under the Law:
for from this fullness of the Father's love and the Sons humility we all receive the fullness of our own bliss and happiness contained in our Redemption and Adoption; for to these Purposes all this was done, That he might Redeem them, etc. And these two, Redemption and Adoption, Are the two Degrees of our making (for without them we had been marred, utterly undone) and they Fully answer unto the two Degrees of his making, made of a Woman, and made under the Law:
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Ever a former alienation must go before, and a valuable satisfaction follow after; otherwise there may be a bare emption without the former, a reemption without the latter:
Ever a former alienation must go before, and a valuable satisfaction follow After; otherwise there may be a bore emption without the former, a reemption without the latter:
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In this heavy case we lay shut up under the Law as in a Prison, Rom. iii. 23. fast bound with the cords of our own sins, Prov. v. 22. the sentence passed on us,
In this heavy case we lay shut up under the Law as in a Prison, Rom. iii. 23. fast bound with the cords of our own Sins, Curae v. 22. the sentence passed on us,
but could we see it with the seeing of the eye, as Job speaks, were we permitted to stand on the brink and look into that fearful pit of everlasting horror whereunto we are condemned by the Law, what misery and fulness of misery should we then discern? or rather what misery should we not discern in our lamentable estate, sentenced unto that gulf of sorrow before our eyes with legions of Devils attending at our backs, ready to execute the sentence,
but could we see it with the seeing of the eye, as Job speaks, were we permitted to stand on the brink and look into that fearful pit of everlasting horror whereunto we Are condemned by the Law, what misery and fullness of misery should we then discern? or rather what misery should we not discern in our lamentable estate, sentenced unto that gulf of sorrow before our eyes with legions of Devils attending At our backs, ready to execute the sentence,
and push us in to suffer that torment which we could not endure to behold? Could we but with our fancy place our selves in this case, which they are in that are under the Law, this point, I am sure, would be full on our parts, even fulness of misery.
and push us in to suffer that torment which we could not endure to behold? Could we but with our fancy place our selves in this case, which they Are in that Are under the Law, this point, I am sure, would be full on our parts, even fullness of misery.
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but by what means may that be done, and who shall obtain it for us? Prayers and intreaties would not serve turn, our pardon may not be had for the begging;
but by what means may that be done, and who shall obtain it for us? Prayers and entreaties would not serve turn, our pardon may not be had for the begging;
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until it hath taken full revenge, and not perish under it for ever? Gold and Silver in this case is of no worth, the blood of Bulls and Goats of no value, Men of as little esteem as either;
until it hath taken full revenge, and not perish under it for ever? Gold and Silver in this case is of no worth, the blood of Bulls and Goats of no valve, Men of as little esteem as either;
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that since there was nothing of sufficient value already created, a new person of extraordinary worth and dignity might be made, ut ille, that he at least might be able to redeem us from under the Law.
that since there was nothing of sufficient valve already created, a new person of extraordinary worth and dignity might be made, ut Isle, that he At least might be able to Redeem us from under the Law.
for what is wanting in the sufferings is abundantly supplied in the dignity of the sufferer, whose infinite person suffering finitely, carries full proportion with finite persons suffering infinite punishment.
for what is wanting in the sufferings is abundantly supplied in the dignity of the sufferer, whose infinite person suffering finitely, carries full proportion with finite Persons suffering infinite punishment.
Any the least sufferings of his had been enough, but that he might be sure to lay down a full price, he gave, pretiosum sanguinem, his precious blood, saith St. Peter, yea his life blood, saith St. Matthew, dedit vitam, he gave his life a ransom for many, Matth. xx. 28. he is content to bleed unto death for this little world,
Any the least sufferings of his had been enough, but that he might be sure to lay down a full price, he gave, pretiosum sanguinem, his precious blood, Says Saint Peter, yea his life blood, Says Saint Matthew, dedit vitam, he gave his life a ransom for many, Matthew xx. 28. he is content to bleed unto death for this little world,
For who ever heard of a condemned Man adopted afterwards, or that thought it not enough and enough if he did but scape with his life? So far then to exalt his bounty to that fulness as pardon and adopt both, non est lex hominis haec: no such measure amongst Men.
For who ever herd of a condemned Man adopted afterwards, or that Thought it not enough and enough if he did but escape with his life? So Far then to exalt his bounty to that fullness as pardon and adopt both, non est lex hominis haec: not such measure among Men.
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Zelus Domini exercituum, but the zeal of the Lord of Hosts was to perform this Isa. ix. 7. So full is this on his part, that he did not only redeem but adopt, purchase us, and purchase for us:
Zeal Domini Exercituum, but the zeal of the Lord of Hosts was to perform this Isaiah ix. 7. So full is this on his part, that he did not only Redeem but adopt, purchase us, and purchase for us:
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nor ever may enter into the heart of Man, till Man enter into it, till that day when it shall be said unto him, intra in gaudium Domini, enter into thy Masters joy? In the mean time where we cannot conceive, what should we speak? where the thing is so full, that all words are too empty to express it, it will be enough to admire in silence,
nor ever may enter into the heart of Man, till Man enter into it, till that day when it shall be said unto him, intra in gaudium Domini, enter into thy Masters joy? In the mean time where we cannot conceive, what should we speak? where the thing is so full, that all words Are too empty to express it, it will be enough to admire in silence,
and every tongue of necessity is speechless. Nay no farther in our desires; this Adoption is the fulness of our option, nay a fulness beyond our wish;
and every tongue of necessity is speechless. Nay no farther in our Desires; this Adoption is the fullness of our option, nay a fullness beyond our wish;
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then to the Knees, after to the Loins, at last so high risen there was more no passage, Ezek. iv. 7. for just so it fareth here with the Text, that by the like degrees runs on, till at length it rise to an immensity of fulness, not to be forded.
then to the Knees, After to the Loins, At last so high risen there was more no passage, Ezekiel iv. 7. for just so it fareth Here with the Text, that by the like Degrees runs on, till At length it rise to an immensity of fullness, not to be forded.
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Otherwise if we neglect so great Salvation, we may and shall notwithstanding this Redemption or Adoption either, depart as empty of mercy, as we are of goodness.
Otherwise if we neglect so great Salvation, we may and shall notwithstanding this Redemption or Adoption either, depart as empty of mercy, as we Are of Goodness.
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and is the recovery of a celestial inheritance in a Kingdom of everlasting glory not worth the thinking on? Are our animal and perishing lives so precious,
and is the recovery of a celestial inheritance in a Kingdom of everlasting glory not worth the thinking on? are our animal and perishing lives so precious,
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and shall the redemption of our Souls cast and condemned to the sorrow of eternal torment not be regarded? Sure did we worthily conceive of it, such a Redeemer would be welcomed with our best and fullest joy.
and shall the redemption of our Souls cast and condemned to the sorrow of Eternal torment not be regarded? Sure did we worthily conceive of it, such a Redeemer would be welcomed with our best and Fullest joy.
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We must sing both parts in the Christmas Carol of that blessed Woman of whom he was this day made, My soul doth magnify the Lord, as well as my spirit rejoiceth in God my Saviour.
We must sing both parts in the Christmas Carol of that blessed Woman of whom he was this day made, My soul does magnify the Lord, as well as my Spirit rejoices in God my Saviour.
To all three therefore, to the Father that sent, to the Son that came, to the Holy Ghost that made him at his coming: (for by him he was conceived) to the Father for his mission, to the Son for his redemption, to the Holy Ghost for his adoption (for by him it is wrought;
To all three Therefore, to the Father that sent, to the Son that Come, to the Holy Ghost that made him At his coming: (for by him he was conceived) to the Father for his mission, to the Son for his redemption, to the Holy Ghost for his adoption (for by him it is wrought;
he that made him the Son of man, doth likewise regenerate us to the state of the Sons of God:) worthily therefore to all three is all thanks and praise and honour to be rendred for evermore.
he that made him the Son of man, does likewise regenerate us to the state of the Sons of God:) worthily Therefore to all three is all thanks and praise and honour to be rendered for evermore.
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and is by interpretation thanksgiving it self? When Davids zeal throughly warmed with the consideration of Gods mercies brake forth into that fiery demand, quid retribuam Domino, what shall I return unto the Lord for all his benefits? he could find our nothing so full as this, accipiam Calicem salutis, I will take the Cup of Salvation,
and is by Interpretation thanksgiving it self? When Davids zeal thoroughly warmed with the consideration of God's Mercies brake forth into that fiery demand, quid retribuam Domino, what shall I return unto the Lord for all his benefits? he could find our nothing so full as this, accipiam Calicem Salutis, I will take the Cup of Salvation,
Sure every good heart in this solemn commemoration of our Redemption, and Adoption, will himself remember to redeem some part of the time, to adopt too some hour in the day at the least, to think on him a little and bethink himself of the duty the time calls on him for.
Sure every good heart in this solemn commemoration of our Redemption, and Adoption, will himself Remember to Redeem Some part of the time, to adopt too Some hour in the day At the least, to think on him a little and bethink himself of the duty the time calls on him for.
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Then shall we be sure to pass on from one fulness to another, from this here to another which is behind, from the fulness of Grace to the fulness of Glory.
Then shall we be sure to pass on from one fullness to Another, from this Here to Another which is behind, from the fullness of Grace to the fullness of Glory.
And then it will be perfect, compleat, absolute fulness indeed, when we shall all be filled with the fulness of him that filleth all in all, Eph. i. 23. that is, with the fulness of God himself.
And then it will be perfect, complete, absolute fullness indeed, when we shall all be filled with the fullness of him that fills all in all, Ephesians i. 23. that is, with the fullness of God himself.
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OF whom speaketh the Prophet this, of himself or of some other man, said the Queen Candace's Treasurer unto Philip: and Philip, saith the Text, began at that scripture and preached unto him Jesus: Act. viii.
OF whom speaks the Prophet this, of himself or of Some other man, said the Queen Candace's Treasurer unto Philip: and Philip, Says the Text, began At that scripture and preached unto him jesus: Act. viii.
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there being no clearer nor more illustrious Prophecy of it than this whole Chapter, wherein his birth, passion, death and resurrection are so fully and evidently described,
there being no clearer nor more illustrious Prophecy of it than this Whole Chapter, wherein his birth, passion, death and resurrection Are so Fully and evidently described,
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It begins first with his first birth and beginning, He shall grow up before him as a tender plant and as a root out of a dry ground, v. 2. It goes on to his sorrows and sufferings,
It begins First with his First birth and beginning, He shall grow up before him as a tender plant and as a root out of a dry ground, v. 2. It Goes on to his sorrows and sufferings,
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which was verified in his resurrection from the dead, wherein the judgment and sentence of death was disannulled and the Prison of the Grave broken up.
which was verified in his resurrection from the dead, wherein the judgement and sentence of death was Disannulled and the Prison of the Grave broken up.
So then it is manifest not only by Philip's interpretation but by the Prophecies own clearness and fullness, that the Prophet spake not this of himself but of some other man;
So then it is manifest not only by Philip's Interpretation but by the Prophecies own clearness and fullness, that the Prophet spoke not this of himself but of Some other man;
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and that other man to be none other than Christ Jesus the Eternal Son of God, whose Incarnation, birth or generation we this day with all joy and thankfulness publickly Celebrate,
and that other man to be none other than christ jesus the Eternal Son of God, whose Incarnation, birth or generation we this day with all joy and thankfulness publicly Celebrate,
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Now (that we may bound our discourse within certain lines and limits, this generation of our Lord and Saviour is not simple and of one sort, but various and manifold.
Now (that we may bound our discourse within certain lines and Limits, this generation of our Lord and Saviour is not simple and of one sort, but various and manifold.
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As his Person is compounded of divers things, so hath he accordingly several generations. In the blessed Trinity there are three Persons and but one Substance:
As his Person is compounded of diverse things, so hath he accordingly several generations. In the blessed Trinity there Are three Persons and but one Substance:
so hath he three births or generations which we shall consider in their order, Divine, Humane and Spiritual; all three so hid and full of admiration inutterable,
so hath he three births or generations which we shall Consider in their order, Divine, Humane and Spiritual; all three so hid and full of admiration inutterable,
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as the Prophet and we with him, may well say of them all, Generationem, &c. To begin then with the First his Divine generation, whereof we shall say but little,
as the Prophet and we with him, may well say of them all, Generationem, etc. To begin then with the First his Divine generation, whereof we shall say but little,
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For how shall frail man say, what no man can possibly conceive, since he cannot fully say and enunciate what he doth conceive? That there are several persons in the God-head, is the high,
For how shall frail man say, what no man can possibly conceive, since he cannot Fully say and enunciate what he does conceive? That there Are several Persons in the Godhead, is the high,
In the mean time till that life everlasting come, whilest we are Pilgrims, and lead a life temporary here upon earth, wherein we know and prophesie but in part;
In the mean time till that life everlasting come, whilst we Are Pilgrim's, and led a life temporary Here upon earth, wherein we know and prophesy but in part;
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Such aspiring Spirits, that with the bold Schoolmen, do pierce into the hidden secrets of Divinity, what do they but like foolish flyes, flutter about the light, till they are at length singed with the flame? For qui scrutatur majestatem opprimetur à gloria, he that searcheth into the majesty of God shall assuredly be opprest with his glory.
Such aspiring Spirits, that with the bold Schoolmen, do pierce into the hidden secrets of Divinity, what do they but like foolish flies, flutter about the Light, till they Are At length singed with the flame? For qui scrutatur majestatem opprimetur à gloria, he that Searches into the majesty of God shall assuredly be oppressed with his glory.
For that may deserve pardon, but this shall never want punishment, saith the same Father, Serm. 15. For which reason well said the great St. Basil of this high Point when he came to treat of it, mysterium hoc silentio potiùs quàm oratione colendum, it is a mystery to be adored in silence not exprest by words. Homil. de. Nat. Domini.
For that may deserve pardon, but this shall never want punishment, Says the same Father, Sermon 15. For which reason well said the great Saint Basil of this high Point when he Come to Treat of it, mysterium hoc silentio potiùs quàm oration colendum, it is a mystery to be adored in silence not expressed by words. Homily de. Nat. Domini.
And therefore quis enarrabit who shall declare it? for his Interrogation hath the force of a Negation, who shall? that is, none can, who shall declare, &c. There is indeed in it self, nothing so light and clear and evident as this Divine generation, wherein light of light, and very God of very God, is produced and begotten:
And Therefore quis enarrabit who shall declare it? for his Interrogation hath the force of a Negation, who shall? that is, none can, who shall declare, etc. There is indeed in it self, nothing so Light and clear and evident as this Divine generation, wherein Light of Light, and very God of very God, is produced and begotten:
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And therefore how is it possible to behold the light of his generation, who is the brightness and very splendor of his Fathers glory? mens deficit, vox silet, non mea tantùm sed etiam Angelorum, the eye of the mind fails,
And Therefore how is it possible to behold the Light of his generation, who is the brightness and very splendour of his Father's glory? Mens deficit, vox Silent, non mea tantùm sed etiam Angels, the eye of the mind fails,
Therefore Quis enarrabit? Before ever the world was, or any foundation of it laid, Ibi non tempus, non seculum intercessit, nemo spectator adsuit, when as yet, saith St. Basil, neither time nor age was formed,
Therefore Quis enarrabit? Before ever the world was, or any Foundation of it laid, There non Tempus, non seculum intercessit, nemo spectator adsuit, when as yet, Says Saint Basil, neither time nor age was formed,
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for it is indivisible, but his whole and intire Essence unto his Son, and yet parts with none himself, who hath heard or may conceive such things? who therefore shall declare? Yet once more:
for it is indivisible, but his Whole and entire Essence unto his Son, and yet parts with none himself, who hath herd or may conceive such things? who Therefore shall declare? Yet once more:
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and yet notwithstanding hath no Mother that ever bare him, but (which hath most admiration) is begotten only with a look, by mere aspect and intuition,
and yet notwithstanding hath no Mother that ever bore him, but (which hath most admiration) is begotten only with a look, by mere aspect and intuition,
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as the Fathers speak and the Scriptures intimate, and therefore who shall declare? These and many other the like high and inexplicable mysteries of this wonderful generation the Apostle seems not to express but to shadow as well as he might,
as the Father's speak and the Scriptures intimate, and Therefore who shall declare? These and many other the like high and inexplicable Mysteres of this wondered generation the Apostle seems not to express but to shadow as well as he might,
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when he terms him the brightness of his Fathers glory and the express image of his Person, Heb. i. 3. For though these words cannot reach home to the thing;
when he terms him the brightness of his Father's glory and the express image of his Person, Hebrew i. 3. For though these words cannot reach home to the thing;
Excellently therefore the brightness of his glory; and as fully the express image of his person, to shew as far as may be shown the manner of his generation by sight and intuition.
Excellently Therefore the brightness of his glory; and as Fully the express image of his person, to show as Far as may be shown the manner of his generation by sighed and intuition.
So that the Divine intellect of the Father reflecting inwards and fully conceiving his own perfection, doth at once both conceive and bring forth his own and only Son;
So that the Divine intellect of the Father reflecting inward and Fully conceiving his own perfection, does At once both conceive and bring forth his own and only Son;
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for how should the imperfect Creature every way square with the absolute perfection of the Creatour? And therefore let us adore in Soul and believe it in heart;
for how should the imperfect Creature every Way square with the absolute perfection of the Creator? And Therefore let us adore in Soul and believe it in heart;
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But that God should be born again, and born of a woman, hath such an infinite disparity, that unless it had been foreshewn by such illustrious prophecies and confirmed by so many and great miracles, it had exceeded not only reason but even all belief.
But that God should be born again, and born of a woman, hath such an infinite disparity, that unless it had been foreshewn by such illustrious prophecies and confirmed by so many and great Miracles, it had exceeded not only reason but even all belief.
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Well therefore did S. Paul term it a mystery and a great mystery, and great too without controversie, without controversie great is the mystery of Godliness, God manifested in the flesh, 1 Tim. iii. God in the flesh, a great mystery indeed!
Well Therefore did S. Paul term it a mystery and a great mystery, and great too without controversy, without controversy great is the mystery of Godliness, God manifested in the Flesh, 1 Tim. iii. God in the Flesh, a great mystery indeed!
but that you may know a greater than Solomon is here, our Saviour this day together with himself brought many new things, you see, into the world, which the Sun never saw before, nor ever shall see again:
but that you may know a greater than Solomon is Here, our Saviour this day together with himself brought many new things, you see, into the world, which the Sun never saw before, nor ever shall see again:
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All things, but wretched men, that regarding it not grew old in their Sins, but shall receive a punishment hereafter that shall never grow old in it self,
All things, but wretched men, that regarding it not grew old in their Sins, but shall receive a punishment hereafter that shall never grow old in it self,
he shall have the Nations too for his inheritance, and the uttermost parts of the earth for his possessions, saith God in the Psalm. And therefore an universal Monarch.
he shall have the nations too for his inheritance, and the uttermost parts of the earth for his possessions, Says God in the Psalm. And Therefore an universal Monarch.
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and therefore his name shall be called Wonderful and mighty counsellor, and Deus fort•s, the strong God, pater aeternus, the everlasting Father, saith my Prophet in the place but now quoted.
and Therefore his name shall be called Wondered and mighty Counsellor, and Deus fort•s, the strong God, pater Eternal, the everlasting Father, Says my Prophet in the place but now quoted.
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This sure is new and marvellous, rightly therefore still do his titles begin with wonderful, whose person and birth may well be admired, cannot be expressed, for Quis enarrabit?
This sure is new and marvellous, rightly Therefore still do his titles begin with wondered, whose person and birth may well be admired, cannot be expressed, for Quis enarrabit?
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and therefore he impiously formed unto himself a double Person in Christ, and so in effect two Christs, one that had a Humane, another that had a Divine, both Nature and Person: a great errour and pernicious:
and Therefore he impiously formed unto himself a double Person in christ, and so in Effect two Christ, one that had a Humane, Another that had a Divine, both Nature and Person: a great error and pernicious:
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For were it so, were they not several Natures, but two distinct persons, the actions or passions of the one could not properly be attributed to the other since the one is not the other.
For were it so, were they not several Nature's, but two distinct Persons, the actions or passion of the one could not properly be attributed to the other since the one is not the other.
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how is it possible that a Humane Nature should subsist in a person and hypostasis not her own, who may conceive, who can apprehend it? neither do I say you should,
how is it possible that a Humane Nature should subsist in a person and hypostasis not her own, who may conceive, who can apprehend it? neither doe I say you should,
But now when besides and above the whole order of created Nature, a new Man and after a new manner with so great a miracle is born and brought forth, having a created and Humane Nature subsisting in a Divine and uncreated Person, we may truly say quis enarrabit? And this for the person, who or what he is that is born.
But now when beside and above the Whole order of created Nature, a new Man and After a new manner with so great a miracle is born and brought forth, having a created and Humane Nature subsisting in a Divine and uncreated Person, we may truly say quis enarrabit? And this for the person, who or what he is that is born.
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Now if we shall remove our consideration unto her of whom he was born, peradventure we shall find neither less nor fewer marvels and miracles in this, than in that other.
Now if we shall remove our consideration unto her of whom he was born, Peradventure we shall find neither less nor fewer marvels and Miracles in this, than in that other.
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there is horror in the very conceipt of it, and therefore well saith the Hymn, thou didst not abhor the Virgins womb, This would be very strange indeed could we apprehend the infinite Majesty of that God who was pleased for our sakes to descend so low.
there is horror in the very conceit of it, and Therefore well Says the Hymn, thou didst not abhor the Virgins womb, This would be very strange indeed could we apprehend the infinite Majesty of that God who was pleased for our sakes to descend so low.
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leave that circle of the Heavens and cast himself into the Dungeon of the womb, not abhorring that dark place, which we our selves abhor but to think on:
leave that circle of the Heavens and cast himself into the Dungeon of the womb, not abhorring that dark place, which we our selves abhor but to think on:
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Neither is this all the strangeness, that God was born of a Woman, who by this means was advanced into a strange affinity with her Maker, becoming at once both the Mother of her Father and Daughter of her own Son:
Neither is this all the strangeness, that God was born of a Woman, who by this means was advanced into a strange affinity with her Maker, becoming At once both the Mother of her Father and Daughter of her own Son:
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It is strange too and a miracle in Nature that he was born of none but a Woman, that he who before had a Father and no Mother, should now have a Mother and no Father. Three sorts of Generation or rather Production, had passed before:
It is strange too and a miracle in Nature that he was born of none but a Woman, that he who before had a Father and no Mother, should now have a Mother and no Father. Three sorts of Generation or rather Production, had passed before:
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It is true a punishment it was, and from the beginning, and from the beginning until now hath it ever prevailed, all Women naturally bringing forth in sorrow.
It is true a punishment it was, and from the beginning, and from the beginning until now hath it ever prevailed, all Women naturally bringing forth in sorrow.
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And why not this in his birth as well as so many things else? why not born without sorrow as well as conceived without pleasure? It is the collection of a Father, Ubi voluptas partum non antecessit,
And why not this in his birth as well as so many things Else? why not born without sorrow as well as conceived without pleasure? It is the collection of a Father, Ubi voluptas partum non antecessit,
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for what labour or sorrow could he bring in his birth, that left her a perfect Virgin, that bare him? And therefore in this regard also, who shall declare, &c.
for what labour or sorrow could he bring in his birth, that left her a perfect Virgae, that bore him? And Therefore in this regard also, who shall declare, etc.
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for whose advancement the King of Glory was pleased to abase himself so low? Surely as the great Gregory in his Morals, Deo tantò magìs homo debitor fuit, quantò pro illo Deus etiam indigna suscepit, The more unworthy things God undertook for us, the more ever are we bound unto God,
for whose advancement the King of Glory was pleased to abase himself so low? Surely as the great Gregory in his Morals, God tantò magìs homo debtor fuit, quantò Pro illo Deus etiam indigna suscepit, The more unworthy things God undertook for us, the more ever Are we bound unto God,
and therefore let every Soul truly and effectually say with St. Bernard, quantò pro me vilior, tantò mihi charior, by how much the viler he hath made himself for me, the dearer ever shall he be unto me.
and Therefore let every Soul truly and effectually say with Saint Bernard, quantò Pro me vilior, tantò mihi Charior, by how much the Viler he hath made himself for me, the Dearer ever shall he be unto me.
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But yet, that we may more perfectly behold it, we must •a•e our con•••erat•on •ig•er, from the circumstances to the substance and effects of this mighty work.
But yet, that we may more perfectly behold it, we must •a•e our con•••erat•on •ig•er, from the Circumstances to the substance and effects of this mighty work.
And the reason is, because that in making of Man, or any other creature the infinity of power is not manifested in the effect, which cannot be but finite because created;
And the reason is, Because that in making of Man, or any other creature the infinity of power is not manifested in the Effect, which cannot be but finite Because created;
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and therefore to be adored, both God and Man. And what more infinite production of an infinite power is there imaginable than the making of a creature so one, (as he is,
and Therefore to be adored, both God and Man. And what more infinite production of an infinite power is there imaginable than the making of a creature so one, (as he is,
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and is to be adored as one) with the Creator blessed for evermore? For who then shall declare the power of his conception? Secondly, the wisdom of the Almighty, which though like his mercy it be over all his works;
and is to be adored as one) with the Creator blessed for evermore? For who then shall declare the power of his conception? Secondly, the Wisdom of the Almighty, which though like his mercy it be over all his works;
For why shouldest thou afford earthly men that favour which thou deniedst unto Celestial Spirits, of far more excellent Nature? But now Mercy on the other side cries out pitifully with that cry in the Psalm, wherefore hast thou made all men for nought? what though thou hast said the word, it was but the word of legislation,
For why Shouldst thou afford earthly men that favour which thou deniedest unto Celestial Spirits, of Far more excellent Nature? But now Mercy on the other side cries out pitifully with that cry in the Psalm, Wherefore hast thou made all men for nought? what though thou hast said the word, it was but the word of legislation,
Good reason there should be some regard had of me, as well as of her: she is thy Daughter indeed, yet she is but thy Daughter-in-law, I am thy natural:
Good reason there should be Some regard had of me, as well as of her: she is thy Daughter indeed, yet she is but thy Daughter-in-law, I am thy natural:
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who for all his wit and cunning was clearly deceived, and foil'd in this mystery whereby he was drawn on to bite at that heel which he little dreamt would crush his head, even whilst he bit it:
who for all his wit and cunning was clearly deceived, and foiled in this mystery whereby he was drawn on to bite At that heel which he little dreamed would crush his head, even while he bit it:
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But above all either power or wisdom, the wonderful love and goodness of the Lord in this act shown unto the whole world, especially unto wretched Man, may well drink up admiration and confound the understanding of both Man and Angel.
But above all either power or Wisdom, the wondered love and Goodness of the Lord in this act shown unto the Whole world, especially unto wretched Man, may well drink up admiration and confound the understanding of both Man and Angel.
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For what an astonishing consideration would it be, could we consider it as it deserves, that such vile worms and wretches as we, should receive such high and undeserved favour from that God whom we had so grievously offended,
For what an astonishing consideration would it be, could we Consider it as it deserves, that such vile worms and wretches as we, should receive such high and undeserved favour from that God whom we had so grievously offended,
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yea and assume our nature and become as one of us, that he might the better find us? That instead of hurling such rebellious sinners into the depth of Hell,
yea and assume our nature and become as one of us, that he might the better find us? That instead of hurling such rebellious Sinners into the depth of Hell,
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as they well deserved, he descended from his own glory in the highest Heavens and took on him the infirmity and baseness of our earth, that he might carry it thither,
as they well deserved, he descended from his own glory in the highest Heavens and took on him the infirmity and baseness of our earth, that he might carry it thither,
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and into that glory from whence he descended? O the infinite goodness of this God to undergoe the wretchedness of Man, that Man might be assumed to the blessedness of God, that sinful Man to the blessedness of that God against whom he sinned, and delighted only to sin!
and into that glory from whence he descended? O the infinite Goodness of this God to undergo the wretchedness of Man, that Man might be assumed to the blessedness of God, that sinful Man to the blessedness of that God against whom he sinned, and delighted only to since!
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O Lord, saith David, what is man that thou didst so regard him, or the son of man that thou didst so visit him? Surely, homo est res nihili, Man is a thing of nought, of no worth, no value;
Oh Lord, Says David, what is man that thou didst so regard him, or the son of man that thou didst so visit him? Surely, homo est Rest Nihil, Man is a thing of nought, of no worth, no valve;
for in him they shall be made partakers too, even of the Divine Nature, 1 Pet. 1. 4. He was anointed indeed with the Oyl of gladness above his fellows; not alone then anointed,
for in him they shall be made partakers too, even of the Divine Nature, 1 Pet. 1. 4. He was anointed indeed with the Oil of gladness above his Fellows; not alone then anointed,
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As that precious Oyntment which was poured forth on Aarons head, so Divine honours and graces by this union descended upon His; which it most plentifully drenched:
As that precious Ointment which was poured forth on Aaron's head, so Divine honours and graces by this Union descended upon His; which it most plentifully drenched:
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And indeed whatsoever we every where see, whatsoever any where is or hath any being, it is nothing else but a Communication of the Divine goodness from whence they have all that they have whatsoever they are.
And indeed whatsoever we every where see, whatsoever any where is or hath any being, it is nothing Else but a Communication of the Divine Goodness from whence they have all that they have whatsoever they Are.
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and therefore a little but compleat world within himself, Nexus & vinculum totius creaturae, the very knot and band that holds together the whole Creation.
and Therefore a little but complete world within himself, Nexus & vinculum totius creaturae, the very knot and band that holds together the Whole Creation.
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And therefore the whole world being united in man and man unto God, every Creature of the world cannot but have some interest in the union, who have a part in the Nature that was united.
And Therefore the Whole world being united in man and man unto God, every Creature of the world cannot but have Some Interest in the Union, who have a part in the Nature that was united.
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and should any of these have been honoured with it, those that are intelligent and spiritual, men and Angels, had been left out under contempt for ever.
and should any of these have been honoured with it, those that Are intelligent and spiritual, men and Angels, had been left out under contempt for ever.
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And mansnature therefore he only assumed, ut dum una assumitur in qua reliquarum gradus continentur; in una reliquae omnes quoad suos gradus assumerentur.
And mansnature Therefore he only assumed, ut dum una assumitur in qua reliquarum gradus continentur; in una reliquae omnes quoad suos gradus assumerentur.
Wherefore that Cardinal Schoolman Cajetan said not amiss, Incarnatio est elevatio totius universi in divinam personam, the Incarnation is an exaltation of the whole Universe into the Divine Person.
Wherefore that Cardinal Schoolman Cajetan said not amiss, Incarnation est Elevatio totius universi in divinam Personam, the Incarnation is an exaltation of the Whole Universe into the Divine Person.
And all from God receive not only elevation and honour, but blessing and benediction in Christ Jesus, the Son of God, who is therefore the head both of men and Angels;
And all from God receive not only elevation and honour, but blessing and benediction in christ jesus, the Son of God, who is Therefore the head both of men and Angels;
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And therefore the whole Creation, saith St. Paul, travaileth in pain together with us, and together with us shall be delivered into the glorious liberty of the sons of God;
And Therefore the Whole Creation, Says Saint Paul, Travaileth in pain together with us, and together with us shall be Delivered into the glorious liberty of the Sons of God;
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For which reason our blessed Lord fully is, as he is termed, Saelvator mundi the Saviour not of man alone but of the whole aspectable world and whatsoever is in it.
For which reason our blessed Lord Fully is, as he is termed, Savior mundi the Saviour not of man alone but of the Whole aspectable world and whatsoever is in it.
And therefore the prophet Esay calls unto Heaven and Earth, the Forest and all the Trees that are in it, that is the whole world and whatsoever dwelleth therein, to sing and rejoyce together for this Redemption, Sing O Heavens, for the Lord hath done it:
And Therefore the Prophet Isaiah calls unto Heaven and Earth, the Forest and all the Trees that Are in it, that is the Whole world and whatsoever dwells therein, to sing and rejoice together for this Redemption, Sing Oh Heavens, for the Lord hath done it:
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Esay xliv. 22. And St. Paul gives the reason (which is the same we have hitherto given) because in this Redeemer all things in Heaven and Earth were collected, and gathered together in one even in Christ, Eph. x. 10. And not only gathered and collected,
Isaiah xliv. 22. And Saint Paul gives the reason (which is the same we have hitherto given) Because in this Redeemer all things in Heaven and Earth were collected, and gathered together in one even in christ, Ephesians x. 10. And not only gathered and collected,
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Most worthily therefore at the name of Jesus, the knee of every Creature, both in Heaven and Earth and under the Earth is injoyned to bow and give glory;
Most worthily Therefore At the name of jesus, the knee of every Creature, both in Heaven and Earth and under the Earth is enjoined to bow and give glory;
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as being by that name glorified in a sort, and restored to more excellent perfection. So great, so universal is the goodness declared in this Act: Yet this is not all.
as being by that name glorified in a sort, and restored to more excellent perfection. So great, so universal is the Goodness declared in this Act: Yet this is not all.
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Besides this there are but three degrees of communication, Nature, Grace and Glory: but this fourth of hypostatical union, infinitely exceeds them all:
Beside this there Are but three Degrees of communication, Nature, Grace and Glory: but this fourth of hypostatical Union, infinitely exceeds them all:
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on which all acknowledge their dependance; for it restores Nature, gives Grace, purchaseth Glory. Nature indeed and natural properties are a great communication of Gods goodness unto natural things:
on which all acknowledge their dependence; for it restores Nature, gives Grace, purchases Glory. Nature indeed and natural properties Are a great communication of God's Goodness unto natural things:
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For if the detestation of evil be an argument of goodness, how full of goodness is he, who, that we might know how utterly he hates and abhors all sin and wickeness, rather than it should escape unrevenged, would incarnate the Divinity it self, that so he might punish it and severely too,
For if the detestation of evil be an argument of Goodness, how full of Goodness is he, who, that we might know how utterly he hates and abhors all since and wickeness, rather than it should escape unrevenged, would incarnate the Divinity it self, that so he might Punish it and severely too,
yea dragg him to the Cross, or plunge us in an everlasting Hell? And unto that our blessed Lord vouchsafed to be brought, that we might be delivered from this — Who then shall declare, either the heinous guilt of our sin,
yea drag him to the Cross, or plunge us in an everlasting Hell? And unto that our blessed Lord vouchsafed to be brought, that we might be Delivered from this — Who then shall declare, either the heinous guilt of our since,
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or the infinite power, the manifest wisdom, or infinite both goodness and justice declared in his generations? Especially his goodness unto us miserable sinners, which we must ever especially think on,
or the infinite power, the manifest Wisdom, or infinite both Goodness and Justice declared in his generations? Especially his Goodness unto us miserable Sinners, which we must ever especially think on,
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but never hope to utter? O what mind, what speech shall utter, say or conceive the great honour he hath this day done unto our nature? how many and marvellous benefits he hath in it confer'd on our persons? freeing us from all that is evil,
but never hope to utter? O what mind, what speech shall utter, say or conceive the great honour he hath this day done unto our nature? how many and marvellous benefits he hath in it conferred on our Persons? freeing us from all that is evil,
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sin, sorrow, death and Hell, and investing us with whatsoever is good, Grace, Joy, and Glory everlasting in Heaven? Say we then all with Pelergus, Age O Christe Dei Verbum & Sapientia, Well then O dear Jesus, the word and wisdom of the Father, what shall we poor miserable Creatures return unto thee for all thy favours? Tuae enim omnia, & à nobis nihil cupis nisi salvari:
since, sorrow, death and Hell, and investing us with whatsoever is good, Grace, Joy, and Glory everlasting in Heaven? Say we then all with Pelergus, Age Oh Christ Dei Verbum & Sapientia, Well then Oh dear jesus, the word and Wisdom of the Father, what shall we poor miserable Creatures return unto thee for all thy favours? Tuae enim omnia, & à nobis nihil Cupis nisi salvari:
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Gal. iv. 19. And formed then he is in us, not before, when we can shape and form our hearts in some good measure, according to the pattern and precedent he hath left us,
Gal. iv. 19. And formed then he is in us, not before, when we can shape and from our hearts in Some good measure, according to the pattern and precedent he hath left us,
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How marvellous is it, that the hearts of wicked Men, that were for so many years before, domicilia Daemonum, the habitation of Devils, wherein the Foxes had holes,
How marvellous is it, that the hearts of wicked Men, that were for so many Years before, Domicilia Daemonum, the habitation of Devils, wherein the Foxes had holes,
and the fowls of the air their nests, that is deceipt and ambition roosted, and with them Luxury and Avarice, Envy, Wrath and Malice, Prophaneness, Falshood,
and the fowls of the air their nests, that is deceit and ambition roosted, and with them Luxury and Avarice, Envy, Wrath and Malice, Profaneness, Falsehood,
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as in that of Bethlem, be born in it, in an instant? That so dark vaults of lusts and uncleanness should presently be transformed into Temples of the Holy Ghost? That so impotent and inthralled Souls should be indued with power from above,
as in that of Bethlehem, be born in it, in an instant? That so dark vaults of Lustiest and uncleanness should presently be transformed into Temples of the Holy Ghost? That so impotent and enthralled Souls should be endued with power from above,
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and inspired with such an Almighty and miraculous Faith, as is able in a moment to cast out all those Devils? To teach the prophane to speak with a new tongue, the wrathful and vindictive with patience to suck up all the poysoned malice venemous stomachs can disgorge against them, without hurt;
and inspired with such an Almighty and miraculous Faith, as is able in a moment to cast out all those Devils? To teach the profane to speak with a new tongue, the wrathful and vindictive with patience to suck up all the poisoned malice venomous stomachs can disgorge against them, without hurt;
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Who can behold such a change, such and so sudden a mutation, and not say with David, This is the Lords doing and it is marvellous in our eyes? Sure it is digitus Dei, the finger of God indeed, the very power of his Spirit;
Who can behold such a change, such and so sudden a mutation, and not say with David, This is the lords doing and it is marvellous in our eyes? Sure it is Digitus Dei, the finger of God indeed, the very power of his Spirit;
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Which yet we shall perceive the better and receive too the sooner (for though it be powerful all do not always receive it) if we be observant of the circumstances of this spiritual, in the mind, which for the quality of time, place and person doth much resemble that other humane birth in the flesh.
Which yet we shall perceive the better and receive too the sooner (for though it be powerful all do not always receive it) if we be observant of the Circumstances of this spiritual, in the mind, which for the quality of time, place and person does much resemble that other humane birth in the Flesh.
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And sure then especially when all things are quiet and silent, when the works and toils, cares and labours of the day are laid aside and the Soul in sweet contemplation of the vanity of all her travel under the Sun,
And sure then especially when all things Are quiet and silent, when the works and toils, Cares and labours of the day Are laid aside and the Soul in sweet contemplation of the vanity of all her travel under the Sun,
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Remember therefore thy Creator in the days of thy youth before the eveil day come; and give attentive consideration to the counsel of the Wiseman, Defer not to do well,
remember Therefore thy Creator in the days of thy youth before the eveil day come; and give attentive consideration to the counsel of the Wiseman, Defer not to do well,
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and who is so mad as to build and plant, garnish and make great provision in an Inn? in his passage and upon the way, being to depart ere long, peradventure the next morning? For here we have no abiding place, no permanent City,
and who is so mad as to built and plant, garnish and make great provision in an Inn? in his passage and upon the Way, being to depart ere long, Peradventure the next morning? For Here we have no abiding place, no permanent city,
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worldly cares and covetous desires utterly discharged, he is born in an Inn. And when the Soul is thus prepared, by being truly cleansed from all these, the time is at hand;
worldly Cares and covetous Desires utterly discharged, he is born in an Inn. And when the Soul is thus prepared, by being truly cleansed from all these, the time is At hand;
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and then let him make hast and go up with confidence unto Bethlem, for there he will be born, that is the last and general place of his nativity, born in Bethlem.
and then let him make haste and go up with confidence unto Bethlehem, for there he will be born, that is the last and general place of his Nativity, born in Bethlehem.
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& ecce, and behold there is that heavenly bread indeed, not so much bread as the body of thy Redeemer, the bread which we break is it not the Communion of the Lords body? the Communion sure of his body and blood too:
& ecce, and behold there is that heavenly bred indeed, not so much bred as the body of thy Redeemer, the bred which we break is it not the Communion of the lords body? the Communion sure of his body and blood too:
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and so, that thou make thy approach with due regard and diligent preparation, with that deep sorrow as becometh thy sins, that low reverence as becometh thy Saviour.
and so, that thou make thy approach with due regard and diligent preparation, with that deep sorrow as Becometh thy Sins, that low Reverence as Becometh thy Saviour.
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view the Stable, and down with thy pride: see the Inn, and contemn the World: contemplate the Virgin, and cleanse thy self from all pollutions of the flesh:
view the Stable, and down with thy pride: see the Inn, and contemn the World: contemplate the Virgae, and cleanse thy self from all pollutions of the Flesh:
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TWO FUNERAL SERMONS: The FIRST for the MOTHER. SERMON. XII. Upon PSAL. cxlii. verse ult. Bring my Soul out of Prison, that I may give thanks unto thy Name;
TWO FUNERAL SERMONS: The FIRST for the MOTHER. SERMON. XII. Upon PSALM cxlii. verse ult. Bring my Soul out of Prison, that I may give thanks unto thy Name;
She that is now gone and at rest (and may she rest for ever in peace) she whose dissolved Tabernacle, the prison of whose blessed Soul lies here before your eyes,
She that is now gone and At rest (and may she rest for ever in peace) she whose dissolved Tabernacle, the prison of whose blessed Soul lies Here before your eyes,
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as a spectacle of mortality, as a document of the frailty of our humane condition, which I would, (if I might so wish) it had this day appeared by some other example;
as a spectacle of mortality, as a document of the frailty of our humane condition, which I would, (if I might so wish) it had this day appeared by Some other Exampl;
but whether that of Adullam in the xxii. of Samuel as Haimo and Remigius; or else of the other of Engedi in the xxiv. of the same book, as Ambrose and Athanasius suppose, is uncertain, nor is it material to enquire:
but whither that of Adullam in the xxii. of Samuel as Haimo and Remigius; or Else of the other of Engedi in the xxiv. of the same book, as Ambrose and Athanasius suppose, is uncertain, nor is it material to inquire:
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In one of them it was, and in this distress he flees unto the Lord for sucour, in this whole Psalm; the sum and substance of whose devout prayer you have in this last verse, Bring my Soul, &c. This is the Historical truth;
In one of them it was, and in this distress he flees unto the Lord for sucour, in this Whole Psalm; the sum and substance of whose devout prayer you have in this last verse, Bring my Soul, etc. This is the Historical truth;
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and not so only, not out of the Cave alone, for so he might have fallen into the hands of Saul from whom it did secure him out of that danger and deep distress wherewith he was environed on every side,
and not so only, not out of the Cave alone, for so he might have fallen into the hands of Saul from whom it did secure him out of that danger and deep distress wherewith he was environed on every side,
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and wherewith he was inclosed, shut up and surrounded as in a Prison. And out of this Prison Educ animam, redeem, deliver, bring forth my Soul. But besides the literal;
and wherewith he was enclosed, shut up and surrounded as in a Prison. And out of this Prison Education animam, Redeem, deliver, bring forth my Soul. But beside the literal;
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the holy Scripture (it cannot be denied) especially the old Testament, and the Psalms more than any else, doth every where abound with many other both moral and mystical sences:
the holy Scripture (it cannot be denied) especially the old Testament, and the Psalms more than any Else, does every where abound with many other both moral and mystical Senses:
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Their very Histories were Prophecies, and their actions predictions, saith St. Austin: and as when words signify actions, there ariseth the historical sence;
Their very Histories were Prophecies, and their actions predictions, Says Saint Austin: and as when words signify actions, there arises the historical sense;
whether of bodily infirmities, or worldly troubles and cares, whether meaning any or all and every of them, he may truly say with David, Bring my Soul è custodia, out of the inclosure and custody of this miserable Prison:
whither of bodily infirmities, or worldly Troubles and Cares, whither meaning any or all and every of them, he may truly say with David, Bring my Soul è Custodia, out of the enclosure and custody of this miserable Prison:
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And as this first part is something troubled with diversity of Interpretations, so the latter part is become much more difficult through variety of readings,
And as this First part is something troubled with diversity of Interpretations, so the latter part is become much more difficult through variety of readings,
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In the rest it seems rather assertory and positive, The Righteous shall compass me about, for thou shalt deal bountifully with me, so our new Translation.
In the rest it seems rather assertory and positive, The Righteous shall compass me about, for thou shalt deal bountifully with me, so our new translation.
yet because upon the deliverance they fell back like their forefathers, starting aside as a broken bow, the Prophet presently subjoins, Nevertheless they did but flatter with their lips and dissemble with their double tongue,
yet Because upon the deliverance they fell back like their Forefathers, starting aside as a broken bow, the Prophet presently subjoins, Nevertheless they did but flatter with their lips and dissemble with their double tongue,
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but even dissemblers in what they truly intended, because they falsly forsook it. Hypocrites then they are, and with hypocrites they shall have their portion.
but even dissemblers in what they truly intended, Because they falsely forsook it. Hypocrites then they Are, and with Hypocrites they shall have their portion.
This shall please the Lord better than a bullock that hath horns and hoofes, Psal. lxix. 31. Nay not all those Hecatombs and millions of Sheep and Oxen which Solomon offered at the dedication of the Temple, no nor thousands of Rams and Rivers of Oyl,
This shall please the Lord better than a bullock that hath horns and hoofes, Psalm lxix. 31. Nay not all those Hecatombs and millions of Sheep and Oxen which Solomon offered At the dedication of the Temple, no nor thousands of Rams and rivers of Oil,
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but then it must be made a burnt-offering, that is, kindled with the fire of zeal and true devotion, sing praises lustily, saith our Prophet, and with a good courage.
but then it must be made a Burnt-offering, that is, kindled with the fire of zeal and true devotion, sing praises lustily, Says our Prophet, and with a good courage.
And as he gives us the instruction, so let him be our example, that you may know he did not promise more in this place than he was glad and willing to perform afterwards.
And as he gives us the instruction, so let him be our Exampl, that you may know he did not promise more in this place than he was glad and willing to perform afterwards.
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he doth not go about it drowsily, but his very preparation to it is hasty even beyond expression by any Mans words but his own, My heart is fixed O God, my heart is fixed, awake up my •u•e and glory, • my self w•• awake right early.
he does not go about it drowsily, but his very preparation to it is hasty even beyond expression by any men words but his own, My heart is fixed Oh God, my heart is fixed, awake up my •u•e and glory, • my self w•• awake right early.
My lips will be fain when I sing unto thee, lvi. and so will my soul which thou hast redeemed: xxxv. nay my mouth shall be satisfied as it were with marrow and fatness, when I shall praise thee with joyful lips:
My lips will be fain when I sing unto thee, lvi. and so will my soul which thou hast redeemed: xxxv. nay my Mouth shall be satisfied as it were with marrow and fatness, when I shall praise thee with joyful lips:
but all this is but preparative, for when he comes to performance, see how he stirs up all the parts of his body and powers of his Soul to concur with him in the work, Praise the Lord O my Soul,
but all this is but preparative, for when he comes to performance, see how he stirs up all the parts of his body and Powers of his Soul to concur with him in the work, Praise the Lord Oh my Soul,
and the high tuned Cymbals to express and set it forth the more solemnly. Neither is it a passionate flash, like fire in Flax, as quickly out as kindled,
and the high tuned Cymbals to express and Set it forth the more solemnly. Neither is it a passionate flash, like fire in Flax, as quickly out as kindled,
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but a constant and parmanent affection, Whilst I live I will praise the Lord, and as long as I have any being I will sing praises unto my God, Ps. cxlvi.
but a constant and parmanent affection, While I live I will praise the Lord, and as long as I have any being I will sing praises unto my God, Ps. cxlvi.
we think we have performed a worthy sacrifice, if with a barren and a dry heart we can only say with the Pharisee, I thank thee O Lord that thou hast not made me like other men.
we think we have performed a worthy sacrifice, if with a barren and a dry heart we can only say with the Pharisee, I thank thee Oh Lord that thou hast not made me like other men.
Superficial we are and perfunctory in all our service, forward in nothing but to run on the point of that curse of the Prophet, Cursed be he that doth the work of the Lord negligently.
Superficial we Are and perfunctory in all our service, forward in nothing but to run on the point of that curse of the Prophet, Cursed be he that does the work of the Lord negligently.
but every Man his special favours unto himself in particular, a thousand ways, when a thousand ways he deserved destruction, he would soon find his breast straitned and too narrow for his swelling affections, till he breath them out in our Prophets double expostulation of love, not only, Domine quid est Homo? Lord what is Man that thou art so mindful of him? but Domine quid sum ego, what am I, what is my Fathers house that thou so regardest me? Let such meditations blow on the little fire that lies raked up in our embers,
but every Man his special favours unto himself in particular, a thousand ways, when a thousand ways he deserved destruction, he would soon find his breast straitened and too narrow for his swelling affections, till he breath them out in our prophets double expostulation of love, not only, Domine quid est Homo? Lord what is Man that thou art so mindful of him? but Domine quid sum ego, what am I, what is my Father's house that thou so regardest me? Let such meditations blow on the little fire that lies raked up in our embers,
and they will soon kindle into a flame, wherein our devotions may ascend into Heaven like that Angel which went up playing in the flames of Manoabs sacrifice, Judg. xiii.
and they will soon kindle into a flame, wherein our devotions may ascend into Heaven like that Angel which went up playing in the flames of Manoabs sacrifice, Judges xiii.
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And this shall suffice for this part, for the thankfulness the Prophet promiseth, both private and publick, within himself and in the resort and company of the Righteous.
And this shall suffice for this part, for the thankfulness the Prophet promises, both private and public, within himself and in the resort and company of the Righteous.
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few words, but fervent and full of substance, including in it, (as an abstract of all prayer) whatsoever conditions may seem necessary to a holy and devout supplication,
few words, but fervent and full of substance, including in it, (as an abstract of all prayer) whatsoever conditions may seem necessary to a holy and devout supplication,
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for which reason amongst an hundred and fifty Psalms which he wrote (one hundred whereof at least are prayers,) you shall not find one directed to Cherub or Seraphim, to Gabriel or Raphael, Abraham or Moses, or any other whatsoever,
for which reason among an hundred and fifty Psalms which he wrote (one hundred whereof At least Are Prayers,) you shall not find one directed to Cherub or Seraphim, to Gabriel or Raphael, Abraham or Moses, or any other whatsoever,
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And however in small and petty grievances we may cast about for humane succours and strain our wits for stratagems to relieve us, neglecting the Lord in the mean time,
And however in small and Petty grievances we may cast about for humane succours and strain our wits for stratagems to relieve us, neglecting the Lord in the mean time,
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yet cùm dignus vindice nodus inciderit, in great and overwhelming calamities, especially if sudden too, when neither head nor hand, counsel or force can provide a remedy;
yet cùm Dignus vindice nodus inciderit, in great and overwhelming calamities, especially if sudden too, when neither head nor hand, counsel or force can provide a remedy;
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nor any Man that careth for our Souls, tunc Deus intervenit, then we run readily whether Papists or Protestants, leave all, they their Papois and Pictures we our projects and devices whatsoever,
nor any Man that Careth for our Souls, tunc Deus intervenit, then we run readily whither Papists or Protestants, leave all, they their Papois and Pictures we our projects and devices whatsoever,
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and betake our selves only unto the Lord, the Lord alone of deliverance, and in Davids cafe approach with Davids petition, deliver thou my soul out of prison.
and betake our selves only unto the Lord, the Lord alone of deliverance, and in Davids cafe approach with Davids petition, deliver thou my soul out of prison.
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The prayer of the Just availeth much, if it be fervent, saith St. James: otherwise even the prayers of the Just if they be cold and of custom rather than Devotion and Piety, may hurt but they profit nothing.
The prayer of the Just availeth much, if it be fervent, Says Saint James: otherwise even the Prayers of the Just if they be cold and of custom rather than Devotion and Piety, may hurt but they profit nothing.
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he may draw near unto us with plagues and miseries, but his heart will be as far from our supplications and distresses, when you stretch forth your hands, I will hide mine eyes:
he may draw near unto us with plagues and misery's, but his heart will be as Far from our supplications and Distresses, when you stretch forth your hands, I will hide mine eyes:
They called, saith the Text, on the name of their god from morning till noon, and when they had no answer they cried loud, nay they themselves with knives and lances, till they prayed not only in tears but in blood, that they might be heard:
They called, Says the Text, on the name of their god from morning till noon, and when they had no answer they cried loud, nay they themselves with knives and lances, till they prayed not only in tears but in blood, that they might be herd:
and that these imprison the Soul, and are here specially meant and intended, there is no question, all agree, tribulatio & angustia are inseparable companions, Tribulation and anguish upon every Soul that hath done evil, saith the Apostle;
and that these imprison the Soul, and Are Here specially meant and intended, there is no question, all agree, tribulatio & angustia Are inseparable Sodales, Tribulation and anguish upon every Soul that hath done evil, Says the Apostle;
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Prosperity and Joy do dilate the spirits, and draw forth the Soul; but stricken with grief and sorrow, like a prickt Snail she shrinks into her shell, and is instantly straitned.
Prosperity and Joy do dilate the spirits, and draw forth the Soul; but stricken with grief and sorrow, like a pricked Snail she shrinks into her shell, and is instantly straitened.
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The wild Prodigal whilst free and in prosperity, runs on in his course and never perceives his own distraction, till shut up here and well whipt a while redit ad se, then he comes to himself and can say, surgam & ibo ad patrem, I will arise and go unto my Father.
The wild Prodigal while free and in Prosperity, runs on in his course and never perceives his own distraction, till shut up Here and well whipped a while Redeem ad se, then he comes to himself and can say, Surgam & ibo ad patrem, I will arise and go unto my Father.
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Neither doth it only give them their wits but sets them on work, affording them matter whereon they may exercise themselves and all the Christian virtues, Faith, Hope, Patience, Meekness, Humility and the rest, which otherwise would languish and vitiate,
Neither does it only give them their wits but sets them on work, affording them matter whereon they may exercise themselves and all the Christian Virtues, Faith, Hope, Patience, Meekness, Humility and the rest, which otherwise would languish and vitiate,
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And thus much though not always exprest is ever reserved and understood, whensoever in this case we shall say here with David, Bring my Soul out of prison.
And thus much though not always expressed is ever reserved and understood, whensoever in this case we shall say Here with David, Bring my Soul out of prison.
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The second is the world, or rather worldly cares, that •log and fetter the Souls of most Men, nailing them fast unto the Earth that they cannot stir a foot,
The second is the world, or rather worldly Cares, that •log and fetter the Souls of most Men, nailing them fast unto the Earth that they cannot stir a foot,
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This is a large prison wherein every one hath seen restraint more or less, as they have learnt that high precept of the Apostle, to use the world as if they used it not;
This is a large prison wherein every one hath seen restraint more or less, as they have learned that high precept of the Apostle, to use the world as if they used it not;
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but satisfying nature only, account the rest that belongs to pomp and superfluity, nothing near at that high rate as they are bought and sold for in this Market of Fools, quanti venduntur & emuntur in nundinis stultorum.
but satisfying nature only, account the rest that belongs to pomp and superfluity, nothing near At that high rate as they Are bought and sold for in this Market of Fools, quanti venduntur & emuntur in nundinis stultorum.
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But those miserable wretches that, admiring the wealth and honour of the present world, have inthralled and wrapt their Souls in terrene and base solitudes,
But those miserable wretches that, admiring the wealth and honour of the present world, have enthralled and wrapped their Souls in terrene and base Solitudes,
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how close are they shut up, and how miserable a servitude do they indure! No Gally-slave can be tied in stronger chains than the Ambitious and Covetous Man;
how close Are they shut up, and how miserable a servitude do they endure! No Galley slave can be tied in Stronger chains than the Ambitious and Covetous Man;
a common Jayl indeed rather than a Prison, and the very hole of the Jayl wherein millions of men lie fast bound indeed, in misery and Iron, putrifying and stinking in their corruption, like Lazarus in his Grave;
a Common Jail indeed rather than a Prison, and the very hold of the Jail wherein millions of men lie fast bound indeed, in misery and Iron, Putrifying and stinking in their corruption, like Lazarus in his Grave;
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even groaning in his Spirit (to shew how difficult a thing it is to dissolve these bonds wherewith custom and habit hath tyed us as with cords) unless he, I say, by the power of his holy voice cry unto us all as lie did unto him, Lazare veni foras, Lazarus come forth, we shall all perish in our captivity for ever, and never see light.
even groaning in his Spirit (to show how difficult a thing it is to dissolve these bonds wherewith custom and habit hath tied us as with cords) unless he, I say, by the power of his holy voice cry unto us all as lie did unto him, Lazarus veni foras, Lazarus come forth, we shall all perish in our captivity for ever, and never see Light.
For this sink of sin (wherein the longer we lie, the deeper indeed we sink) doth at length empty it self into Hell, the bottomless Pit and Prison of everlasting sorrow.
For this sink of since (wherein the longer we lie, the Deeper indeed we sink) does At length empty it self into Hell, the bottomless Pit and Prison of everlasting sorrow.
and unless we be enamoured of our own misery, and like Beasts delight to lie in our own filth till we perish in that nethermost Gulf, let us hearken unto his calls and rouse up our selves betimes, answering his voice with another call of our own, calling and crying with all our might and without ever ceasing, all of us, From this Prison good Lord deliver our Souls.
and unless we be enamoured of our own misery, and like Beasts delight to lie in our own filth till we perish in that nethermost Gulf, let us harken unto his calls and rouse up our selves betimes, answering his voice with Another call of our own, calling and crying with all our might and without ever ceasing, all of us, From this Prison good Lord deliver our Souls.
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Which is the Fourth and last Prison of the Soul, and here intended by David according to the exposition of many Fathers, whose words I cannot now stand to recite.
Which is the Fourth and last Prison of the Soul, and Here intended by David according to the exposition of many Father's, whose words I cannot now stand to recite.
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And therefore Laurentius Justinianus said well of this Prayer, Verba sunt peregrinationis suae miserias meditantis, &c they are the words, saith he, of one meditating on the miseries of his peregrination on Earth,
And Therefore Laurentius Justinian said well of this Prayer, Verba sunt peregrinationis suae miserias meditantis, etc. they Are the words, Says he, of one meditating on the misery's of his peregrination on Earth,
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and congregation of the first-born both Saints and Angels, he grieves at his absence, and groans out the ferventness of his desire in this short Prayer, Bring my Soul out of Prison, that I may praise thy name.
and congregation of the firstborn both Saints and Angels, he grieves At his absence, and groans out the ferventness of his desire in this short Prayer, Bring my Soul out of Prison, that I may praise thy name.
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When shall I appear before the presence of the Lord? Blessed be they that dwell in thy house, they shall be always praising of thee from generation to generation:
When shall I appear before the presence of the Lord? Blessed be they that dwell in thy house, they shall be always praising of thee from generation to generation:
and this sence of it to be his mind, which he had no sooner uttered but Anima à Corpore libera evolavit in coelum, his Soul according to his request freed from his body, flew away into Heaven.
and this sense of it to be his mind, which he had no sooner uttered but Anima à Corpore Libera evolavit in coelum, his Soul according to his request freed from his body, flew away into Heaven.
Nay the very Philosophers that knew neither of those respects, out of moral regards, could both perceive and acknowledge it for such, Carcer & sepulchrum Animae, the Prison and Sepulcher of the Soul. And so may we term them too, only we must be careful we avoid the error of Origen, That our Souls sinned in Heaven,
Nay the very Philosophers that knew neither of those respects, out of moral regards, could both perceive and acknowledge it for such, Carcer & Sepulchre Spirits, the Prison and Sepulcher of the Soul. And so may we term them too, only we must be careful we avoid the error of Origen, That our Souls sinned in Heaven,
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but the corruption of it that makes it a Prison, according to that in the Book of Wisdom Corpus corruptibile aggravat animam, the corruptible bod• presseth down the Soul;
but the corruption of it that makes it a Prison, according to that in the Book of Wisdom Corpus corruptibile aggravat animam, the corruptible bod• Presseth down the Soul;
and ceaseth not to fight against it with many noysome lusts, in regard whereof the Apostle himself was inforced to cry out as even weary of his Prison, quis liberabit, who shall deliver me from this body of death? why? Thanks be unto God through our Lord Jesus Christ, this is he that shall deliver us, this is the Lord to whom David did and we all must pray, that desire this benefit.
and ceases not to fight against it with many noisome Lustiest, in regard whereof the Apostle himself was enforced to cry out as even weary of his Prison, quis Liberabit, who shall deliver me from this body of death? why? Thanks be unto God through our Lord jesus christ, this is he that shall deliver us, this is the Lord to whom David did and we all must pray, that desire this benefit.
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that then amidst all the conflicts and terrours of death he would be pleased to be with us to sustain and uphold us with his grace, chean up and guide forth our Souls with his comforts,
that then amid all the conflicts and terrors of death he would be pleased to be with us to sustain and uphold us with his grace, chean up and guide forth our Souls with his comforts,
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Every one indeed prays for it, but every one shall not obtain it, It is Educ animam meam, and we must put an accent upon that meam on Davids Soul;
Every one indeed prays for it, but every one shall not obtain it, It is Education animam meam, and we must put an accent upon that meam on Davids Soul;
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that faithful and penitent Soul indeed was, and all others without fail shall be (in their due time) thus led and guided out of their Prisons in peace:
that faithful and penitent Soul indeed was, and all Others without fail shall be (in their due time) thus led and guided out of their Prisons in peace:
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but will rather laugh in their destruction and mock, when their fear cometh, as it is in the first of Proverbs. And then on the otherside how miserable, thrice miserable, shall he be, that must part with his Soul at a venture, without any comfort to sustain it,
but will rather laugh in their destruction and mock, when their Fear comes, as it is in the First of Proverbs. And then on the otherside how miserable, thrice miserable, shall he be, that must part with his Soul At a venture, without any Comfort to sustain it,
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Look on him, and you shall then see, when after all his mirth and revels, you shall find him at the last laid on his groaning pillow, on the bed of languishing, as David speaks.
Look on him, and you shall then see, when After all his mirth and revels, you shall find him At the last laid on his groaning pillow, on the Bed of languishing, as David speaks.
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O consider well how woful and disconsolate his estate must needs be, when after all his former pleasures being worn out with his body, the Soul begins to loath the ruinous house of age and sickness;
O Consider well how woeful and disconsolate his estate must needs be, when After all his former pleasures being worn out with his body, the Soul begins to loath the ruinous house of age and sickness;
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yea peradventure when the terrours of God shall fight against him, and the Arrows of the Almighty stick within him, the venom whereof drinks up the spirit,
yea Peradventure when the terrors of God shall fight against him, and the Arrows of the Almighty stick within him, the venom whereof drinks up the Spirit,
and distressed in conscience through sin, what shall lead him forth with comfort since God refuseth to do it? shall his wife, his sons or his friends, his honours, offices or wealth? why the very thought of these and whatsoever else he hath, that is good, doth but double his afflicton,
and distressed in conscience through since, what shall led him forth with Comfort since God Refuseth to do it? shall his wife, his Sons or his Friends, his honours, Offices or wealth? why the very Thought of these and whatsoever Else he hath, that is good, does but double his affliction,
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what then? shall he comfort himself as some of the servants of God have done, by looking back on the ways of his life? why nothing can possibly torment him more:
what then? shall he Comfort himself as Some of the Servants of God have done, by looking back on the ways of his life? why nothing can possibly torment him more:
And in these streights what remains, but that he either take up the ditty of that dying Emperour, heu, quae nunc abibis in loca, fearfully part with his Soul he knows not whither,
And in these straights what remains, but that he either take up the ditty of that dying Emperor, heu, Quae nunc abibis in loca, fearfully part with his Soul he knows not whither,
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at the last dies like a Candles end in the Socket, boyling and burning in the flame of his own distressed and distracted Soul, till he go out in a suff,
At the last die like a Candles end in the Socket, boiling and burning in the flame of his own distressed and distracted Soul, till he go out in a suff,
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Look upon Jacob the Patriarch, and Father of the Patriarchs, he that wrestled not only that one time at the River Jabbock, but all his life long with the arm of the Almighty continually afflicting him,
Look upon Jacob the Patriarch, and Father of the Patriarchs, he that wrestled not only that one time At the River Jabbok, but all his life long with the arm of the Almighty continually afflicting him,
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wherewith he collects his fainting Spirits, raiseth himself up in his bed, calls his Sons about him, gives every one his several blessing and benediction in such a high and Prophetical strain,
wherewith he Collects his fainting Spirits, Raiseth himself up in his Bed, calls his Sons about him, gives every one his several blessing and benediction in such a high and Prophetical strain,
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and I think many Angels sate waiting in that door of his body for the coming forth of his Soul, which stayed not long after, to convey it into the bosom of his Grand-father Abraham, there to rest in everlasting peace.
and I think many Angels sat waiting in that door of his body for the coming forth of his Soul, which stayed not long After, to convey it into the bosom of his Grandfather Abraham, there to rest in everlasting peace.
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and with such power of speech exhorts them to the fear and service of God, which had dealt so mercifully with them, that the whole Congregation as if it had but one heart and one tongue and both throughly affected, joyntly cry out unto him, God forbid, that we should forsake the Lord;
and with such power of speech exhorts them to the Fear and service of God, which had dealt so mercifully with them, that the Whole Congregation as if it had but one heart and one tongue and both thoroughly affected, jointly cry out unto him, God forbid, that we should forsake the Lord;
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See Samuel the Judge of Israel going to his grave as to his bed, and in him consider the power and vertue of a good Conscience, arising from the memory of a well acted life:
See Samuel the Judge of Israel going to his grave as to his Bed, and in him Consider the power and virtue of a good Conscience, arising from the memory of a well acted life:
Lastly, consider St. Paul and his marvellous confidence, even before his death, that made him bold to deliver up his Soul almost like his Saviour with a consummatum est, I have finished my course, I have kept the faith, henceforth is laid up for me a crown of righteousness, which the Lord the just Judge shall give me at that day:
Lastly, Consider Saint Paul and his marvellous confidence, even before his death, that made him bold to deliver up his Soul almost like his Saviour with a consummatum est, I have finished my course, I have kept the faith, henceforth is laid up for me a crown of righteousness, which the Lord the just Judge shall give me At that day:
as to see a devout and penitent Soul give a peaceful farewel unto Nature, and in the midst of death depart full of comforts of immortality and life? as those Souls only do, whom God shall vouchsafe to lead out of their corruptible prisons with the sweet consolations of his spirit.
as to see a devout and penitent Soul give a peaceful farewell unto Nature, and in the midst of death depart full of comforts of immortality and life? as those Souls only do, whom God shall vouchsafe to led out of their corruptible prisons with the sweet consolations of his Spirit.
She delighted in prayer and praise while she lived, and she left this behind her written with her own hand, that it might testify so much for her even after her death;
She delighted in prayer and praise while she lived, and she left this behind her written with her own hand, that it might testify so much for her even After her death;
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and that by it she might in a sort (lest her thankfulness being private should die with her self) publickly praise the name of God amidst the company of the righteous, the congregation of good men here on earth,
and that by it she might in a sort (lest her thankfulness being private should die with her self) publicly praise the name of God amid the company of the righteous, the congregation of good men Here on earth,
For she had her part of afflictions, and they prest sore upon her too, even straitned her Soul. Her branches she saw were rent away, branch after branch;
For she had her part of afflictions, and they pressed soar upon her too, even straitened her Soul. Her branches she saw were rend away, branch After branch;
But other troubles she had besides and distractions in the world, that often called her meditations from Heaven where they delighted wholly to converse:
But other Troubles she had beside and distractions in the world, that often called her meditations from Heaven where they delighted wholly to converse:
especially in her later time wherein she so inured her Soul unto blessed contemplation, as she had almost freed her self from this prison ere she was freed from the body:
especially in her later time wherein she so inured her Soul unto blessed contemplation, as she had almost freed her self from this prison ere she was freed from the body:
So that those earthy cares which hang at the heels of other mens Souls like talents of lead, hung at hers only but as a line that usually gave her leave to soar aloft, only humane necessity that held the end of it, had power now and then to draw her down, to the grief and sorrow of her heart.
So that those earthy Cares which hang At the heels of other men's Souls like Talents of led, hung At hers only but as a line that usually gave her leave to soar aloft, only humane necessity that held the end of it, had power now and then to draw her down, to the grief and sorrow of her heart.
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though never so necessary, should trouble and interrupt her spiritual devotions, and therefore I am sure in this regard it was her frequent prayer, Bring my Soul out of prison.
though never so necessary, should trouble and interrupt her spiritual devotions, and Therefore I am sure in this regard it was her frequent prayer, Bring my Soul out of prison.
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yet this I know, that her goodness esteemed them as the greatest sins, and bewailed them with sorrow enough to suffice one that had murdered his Father,
yet this I know, that her Goodness esteemed them as the greatest Sins, and bewailed them with sorrow enough to suffice one that had murdered his Father,
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And therefore in this respect I rather conceive, she that was so careful of her Soul, could not but make it her humblest and heartiest prayer that when the time should come, the Lord of his mercy would be pleased to lead it out of Prison.
And Therefore in this respect I rather conceive, she that was so careful of her Soul, could not but make it her Humblest and heartiest prayer that when the time should come, the Lord of his mercy would be pleased to led it out of Prison.
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Though before he pleased to lay sorrows enough upon her, yet now in the midst of them all, his comforts did refresh her Soul. Now he comes to it in his dearest loving kindness;
Though before he pleased to lay sorrows enough upon her, yet now in the midst of them all, his comforts did refresh her Soul. Now he comes to it in his dearest loving kindness;
and every one his several blessings, like Jacob: sometimes stirring up and exhorting to the fear and service of the Lord, with holy Joshu•; sometimes again solacing her self in the sweet peace of a good Conscience,
and every one his several blessings, like Jacob: sometime stirring up and exhorting to the Fear and service of the Lord, with holy Joshu•; sometime again solacing her self in the sweet peace of a good Conscience,
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as blessed Samuel: and lastly sometimes venting out her strong hope, and stedfast confidence with St. Paul, but in the words of Job, I know that my Redeemer liveth,
as blessed Samuel: and lastly sometime venting out her strong hope, and steadfast confidence with Saint Paul, but in the words of Job, I know that my Redeemer lives,
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But what may be said enough of her fervent praying? she was ever pious and frequent in this holy exercise through the whole course of her life, thrice a day at the least, at morning, at noon and at night, besides her times of publick prayer:
But what may be said enough of her fervent praying? she was ever pious and frequent in this holy exercise through the Whole course of her life, thrice a day At the least, At morning, At noon and At night, beside her times of public prayer:
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but she plies it, as if she had meant to fulfil the Apostles precept, pray continually. I told you but now her heart, tongue and hand prayed to the last gasp,
but she plies it, as if she had meant to fulfil the Apostles precept, pray continually. I told you but now her heart, tongue and hand prayed to the last gasp,
And if such a Soul as this, be not, whose shall ever be, led forth with comfort and peace? But yet before her leading forth, being remembred of it, she willingly made confession of her Faith, acknowledging all the Articles of her Belief,
And if such a Soul as this, be not, whose shall ever be, led forth with Comfort and peace? But yet before her leading forth, being remembered of it, she willingly made Confessi of her Faith, acknowledging all the Articles of her Belief,
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which now in the highest Heavens compassed about with the righteous, sings the songs of praise and honour and glory unto him that sitteth upon the throne and to the Lamb for evermore.
which now in the highest Heavens compassed about with the righteous, sings the songs of praise and honour and glory unto him that Sitteth upon the throne and to the Lamb for evermore.
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that we may so live whilst we remain here in this Prison of the Body, that when it shall be dissolved, we may obtain mercy from him, to lead forth our Souls.
that we may so live while we remain Here in this Prison of the Body, that when it shall be dissolved, we may obtain mercy from him, to led forth our Souls.
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MAN of all Gods Creatures, is the strangest compounded, the most marvellous mixture that ever was, a very fardel of contrarieties, wonderfully united and wrapt up in one bundle.
MAN of all God's Creatures, is the strangest compounded, the most marvellous mixture that ever was, a very Firkin of contrarieties, wonderfully united and wrapped up in one bundle.
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what can be more directly opposite than Flesh and Spirit, Life and Death, Sin and Righteousness? and lo all of them united here in one verse, nay in one man.
what can be more directly opposite than Flesh and Spirit, Life and Death, since and Righteousness? and lo all of them united Here in one verse, nay in one man.
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As his body is composed of contrary Elements, heat and cold, fire and water: So his person is composed of contrary Natures, Corporal and Spiritual, Body and Soul:
As his body is composed of contrary Elements, heat and cold, fire and water: So his person is composed of contrary Nature's, Corporal and Spiritual, Body and Soul:
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yet that we may know that the righteousness whereby the Soul lives is not of our selves but received from our Saviour, there is a caution given in the entrance of the verse, If Christ be in you.
yet that we may know that the righteousness whereby the Soul lives is not of our selves but received from our Saviour, there is a caution given in the Entrance of the verse, If christ be in you.
the latter particular and proper only to the Children of the second Adam begotten by the Spirit, If Christ, &c. I begin with the first part, which is a meditation of death and our chief Christian comforts against death.
the latter particular and proper only to the Children of the second Adam begotten by the Spirit, If christ, etc. I begin with the First part, which is a meditation of death and our chief Christian comforts against death.
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but as Jehu said unto Jehoram 's horsman, what hast thou to do with peace? so are we to tell the wicked who walk on still in their sins, that they have nothing to do with the peace or promises or priviledges of the Gospel, If Christ be in you, &c. Secondly, if we compare the verse immediately precedent, or that which is subsequent with this between both, you shall easily perceive after what manner Christ dwells in his Children.
but as Jehu said unto jehoram is horseman, what hast thou to do with peace? so Are we to tell the wicked who walk on still in their Sins, that they have nothing to do with the peace or promises or privileges of the Gospel, If christ be in you, etc. Secondly, if we compare the verse immediately precedent, or that which is subsequent with this between both, you shall Easily perceive After what manner christ dwells in his Children.
For so it follows, If the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies.
For so it follows, If the Spirit of him that raised up jesus from the dead dwell in you, he that raised up christ from the dead shall also quicken your Mortal bodies.
So himself in the same place where he speaks of eating his flesh and drinking his blood, doth interpret himself, the flesh profiteth nothing, the words that I speak are spirit and life.
So himself in the same place where he speaks of eating his Flesh and drinking his blood, does interpret himself, the Flesh profiteth nothing, the words that I speak Are Spirit and life.
he says not, the body is subject to death, but by a more significant phrase of speech he presseth it homer, The body is dead. There is a difference between a mortal body, and a dead body.
he Says not, the body is Subject to death, but by a more significant phrase of speech he Presseth it homer, The body is dead. There is a difference between a Mortal body, and a dead body.
But how near this manner of speech draws unto true propriety, they best conceive, who best understand how that malediction of God and curse of the Law, The day that thou eatest thereof thou shalt die the death, was fulfilled.
But how near this manner of speech draws unto true propriety, they best conceive, who best understand how that malediction of God and curse of the Law, The day that thou Eatest thereof thou shalt die the death, was fulfilled.
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If God spared not the Angels when they waxed proud, will he spare thee, who art but a putrifying worm? Ille intumuit in coelo, erga in sterquilinio, he was puft up in Heaven,
If God spared not the Angels when they waxed proud, will he spare thee, who art but a Putrifying worm? Isle intumuit in coelo, Erga in sterquilinio, he was puffed up in Heaven,
What availeth it to pamper that Carcase of thine with excess of delicate feeding, which is possessed by death already? If Men took the tenth part of that care to present their spirit holy and without blame unto the Lord, which they take to make their bodies fair and beautiful in the eyes of Men, they might in short time make a greater improvement in Religion and Virtue than they have done. But herein is their folly;
What availeth it to pamper that Carcase of thine with excess of delicate feeding, which is possessed by death already? If Men took the tenth part of that care to present their Spirit holy and without blame unto the Lord, which they take to make their bodies fair and beautiful in the eyes of Men, they might in short time make a greater improvement in Religion and Virtue than they have done. But herein is their folly;
meats are ordained for the belly, and the belly for meats, but God will destroy them both, 1 Cor. vi. 13. I might inlarge this point almost infinitely;
Meats Are ordained for the belly, and the belly for Meats, but God will destroy them both, 1 Cor. vi. 13. I might enlarge this point almost infinitely;
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Nihil sic revocat bominem à peccato quàm frequens mortis meditatio, saith St. Aug. nothing can so recall a Man from his evil ways as the frequent meditation of death;
Nihil sic revocat bominem à Peccato quàm Frequent mortis meditatio, Says Saint Aug. nothing can so Recall a Man from his evil ways as the frequent meditation of death;
and yet scarce admit a thought of their mortality into their minds, but live here as if they verily thought they should never die? If we had no Religion,
and yet scarce admit a Thought of their mortality into their minds, but live Here as if they verily Thought they should never die? If we had no Religion,
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yet reason would teach us that our strength is not the strength of stones (and yet them even the drops of water weareth) nor our sinews of Brass and Iron,
yet reason would teach us that our strength is not the strength of stones (and yet them even the drops of water weareth) nor our sinews of Brass and Iron,
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and the next day meeting another Woman that had lost her Son, Heri vidi fragilem frangi, hodie video mortalem mori, Yesterday, saith he, I saw a brittle thing broken,
and the next day meeting Another Woman that had lost her Son, Heri Vidi fragilem frangi, hodie video mortalem Mori, Yesterday, Says he, I saw a brittle thing broken,
The Consumption of the Liver is the messenger of Death, the Consumption of the Lungs the Minister of Death, the Consumption of the marrow and moisture the very Mother of Death;
The Consumption of the Liver is the Messenger of Death, the Consumption of the Lungs the Minister of Death, the Consumption of the marrow and moisture the very Mother of Death;
David saw it and spake of it, when he said, my days are consumed like smoke, Psal. cii. yea the Philosopher saw it and could say of it, quicquid praeteritum est temporis mors habet:
David saw it and spoke of it, when he said, my days Are consumed like smoke, Psalm cii. yea the Philosopher saw it and could say of it, quicquid Past est Temporis mors habet:
Sure we are unwise that we consider not the things past, the evil we have committed, the good we have omitted, the benefits of God we have abused, the time we have mispent;
Sure we Are unwise that we Consider not the things past, the evil we have committed, the good we have omitted, the benefits of God we have abused, the time we have Mis-spent;
and yet we grieve not, because we think not yet whether we shall die. More unwise are we not to consider the things present, the deadness of our Body, and uncertainty of our death;
and yet we grieve not, Because we think not yet whither we shall die. More unwise Are we not to Consider the things present, the deadness of our Body, and uncertainty of our death;
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and more cheerfully entertain it when it comes, memorare novissims, remember thy end saith the Wiseman, & in aeternum non peccabis, and thou shalt never offend, never do amiss, Ecclus vii. 36. So universal is the goodness of this consideration,
and more cheerfully entertain it when it comes, memorare novissims, Remember thy end Says the Wiseman, & in aeternum non peccabis, and thou shalt never offend, never do amiss, Ecclus vii. 36. So universal is the Goodness of this consideration,
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who still continuing to feed on forbidden fruit as he did, do perpetually strengthen the original Disease and draw death upon themselves more hastily and violently than either that sin procured,
who still Continuing to feed on forbidden fruit as he did, do perpetually strengthen the original Disease and draw death upon themselves more hastily and violently than either that since procured,
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Hence then we may perceive first how foolish they are, who living still in sin yet never consider that they are the Butchers and Murtherers of themselves, according to that of the Psalmist, The malice of the wicked shall slay themselves, xxxiv. 21 his own sin which he hath conceived, brought forth and nourished, shall be his destruction.
Hence then we may perceive First how foolish they Are, who living still in since yet never Consider that they Are the Butchers and Murderers of themselves, according to that of the Psalmist, The malice of the wicked shall slay themselves, xxxiv. 21 his own since which he hath conceived, brought forth and nourished, shall be his destruction.
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but what better are other wretched Men whose sins and iniquities are the cruel instruments of death, wherewith they slay themselves, Souls and Bodies too? Thus are they twice miserable; first that they must die;
but what better Are other wretched Men whose Sins and iniquities Are the cruel Instruments of death, wherewith they slay themselves, Souls and Bodies too? Thus Are they twice miserable; First that they must die;
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what marvel is it, if in these last and worst days the Lord strike the bodies of Men with sundry sorts of diseases and sundry kinds of death, seeing Man by sundry sorts of sins doth not cease to provoke him unto anger? He frameth his Judgments proportionable to our iniquities:
what marvel is it, if in these last and worst days the Lord strike the bodies of Men with sundry sorts of diseases and sundry Kinds of death, seeing Man by sundry sorts of Sins does not cease to provoke him unto anger? He frameth his Judgments proportionable to our iniquities:
if ye walk stubbornly against me, and will not obey me, I will then bring seven times more plagues upon you according to your sins, Levit. xxvi. 25. He hath a famine to punish intemperance and the abuse of his creatures,
if you walk stubbornly against me, and will not obey me, I will then bring seven times more plagues upon you according to your Sins, Levit. xxvi. 25. He hath a famine to Punish intemperance and the abuse of his creatures,
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Quid mirum in poenas generis humani crescere ir am Dei, cùm crescat quotidie, quod puniatur? what marvel that the wrath of God increase every day to punish Man,
Quid Mirum in poenas Generis Humani crescere ir am Dei, cùm Crescat quotidie, quod puniatur? what marvel that the wrath of God increase every day to Punish Man,
it is now time to pass on to the second and most worthy part, as of Man so of my Text, from the Body to the Soul, from the memory of death, to the comforts against death:
it is now time to pass on to the second and most worthy part, as of Man so of my Text, from the Body to the Soul, from the memory of death, to the comforts against death:
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for though the body be dead yet it is but the body, the spirit (which is the highest consolation of a Christian) is yet alive, Mans life it self. But the spirit is life.
for though the body be dead yet it is but the body, the Spirit (which is the highest consolation of a Christian) is yet alive, men life it self. But the Spirit is life.
that so the Almighty God first uniting all his creatures in Man, and then uniting Man unto himself in the person of Christ, might in some sort through Man communicate himself to all his creatures.
that so the Almighty God First uniting all his creatures in Man, and then uniting Man unto himself in the person of christ, might in Some sort through Man communicate himself to all his creatures.
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Amidst these comforts what hath death in it that shall greatly trouble or distress the faithful Soul? why should it not stand erect in the midst of all the panick terrors thereof,
Amid these comforts what hath death in it that shall greatly trouble or distress the faithful Soul? why should it not stand erect in the midst of all the panic terrors thereof,
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so long as there is begun in us a life, which no death shall ever be able to extinguish? Albeit death invade the natural and vital powers of our bodies,
so long as there is begun in us a life, which no death shall ever be able to extinguish? Albeit death invade the natural and vital Powers of our bodies,
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The dissolving of the body, to him, is but the breaking up of the prison wherein he hath been so long detained, that he may thenceforth be delivered into a glorious liberty.
The dissolving of the body, to him, is but the breaking up of the prison wherein he hath been so long detained, that he may thenceforth be Delivered into a glorious liberty.
But yet that we may more fully understand to whom these consolations belong, and what spirits they are that can live in death and injoy the comforts of life when their bodies can live no longer, it is added because of righteousness.
But yet that we may more Fully understand to whom these consolations belong, and what spirits they Are that can live in death and enjoy the comforts of life when their bodies can live no longer, it is added Because of righteousness.
so the spirit of righteousness, is the life of the Soul. And therefore deceive not thy self in a matter of such moment, in the business of thine everlasting welfare,
so the Spirit of righteousness, is the life of the Soul. And Therefore deceive not thy self in a matter of such moment, in the business of thine everlasting welfare,
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so the Soul enjoys life, less or more, as it is turned or averted to or from the Lord of life whose righteousness only can give life, (as this life, peace and joy) unto the Soul. Miserable are those wicked ones, that want both, they are as St. Jude speaks, bis mortui, twice dead;
so the Soul enjoys life, less or more, as it is turned or averted to or from the Lord of life whose righteousness only can give life, (as this life, peace and joy) unto the Soul. Miserable Are those wicked ones, that want both, they Are as Saint U^de speaks, bis Deads, twice dead;
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Immortality seems to be added rather to their sorrow, than to their Souls: Since their Souls are only kept immortal that their punishment might be everlasting.
Immortality seems to be added rather to their sorrow, than to their Souls: Since their Souls Are only kept immortal that their punishment might be everlasting.
It is true that so long as Men enjoy this natural life in health of body and prosperity of fortune, the loss that comes by want of the spiritual life is not so safely discerned;
It is true that so long as Men enjoy this natural life in health of body and Prosperity of fortune, the loss that comes by want of the spiritual life is not so safely discerned;
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How doth the only apprehension thereof even chill the blood in his veins & kill the very marrow in his bones? Belshazzar 's doom is no sooner written upon the wall,
How does the only apprehension thereof even chill the blood in his Veins & kill the very marrow in his bones? Belshazzar is doom is no sooner written upon the wall,
To morrow by this time thou and thy sons shall be with me? so bitter indeed is the remembrance even of bodily death unto those that have no spiritual life in their Souls.
To morrow by this time thou and thy Sons shall be with me? so bitter indeed is the remembrance even of bodily death unto those that have no spiritual life in their Souls.
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Where there is no righteousness, there can be no life, For the Spirit, &c. No, the righteous, the righteous that is the faithful and penitent Souls, these are they, who as they have the true spiritual life in present,
Where there is no righteousness, there can be no life, For the Spirit, etc. No, the righteous, the righteous that is the faithful and penitent Souls, these Are they, who as they have the true spiritual life in present,
He may seem to absent himself from them and to hide his coun•• 〈 ◊ 〉 but then in that day of need, in that last and fearful time, which most requires it, they shall be sure of his comforts, he will not fail then to discover his face and make the light of his countenance to shine into that region of darkness,
He may seem to absent himself from them and to hide his coun•• 〈 ◊ 〉 but then in that day of need, in that last and fearful time, which most requires it, they shall be sure of his comforts, he will not fail then to discover his face and make the Light of his countenance to shine into that region of darkness,
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and by the gracious beams thereof to chear up his people, lighting and guiding their feet through that obscure Valley and shadow of death into the blessed ways of immortality and peace.
and by the gracious beams thereof to cheer up his people, lighting and guiding their feet through that Obscure Valley and shadow of death into the blessed ways of immortality and peace.
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Behold the Patriarch Jacob the Father of the Patriarchs, he who wrestled not only that one time at the River Jabbock, but all his life long with the arme of the Almighty continually afflicting him:
Behold the Patriarch Jacob the Father of the Patriarchs, he who wrestled not only that one time At the River Jabbok, but all his life long with the arm of the Almighty continually afflicting him:
But see how contrary it fell out in the end, when all the clouds of affliction being blown over, a calm of contentment follows and he is gathered unto his Fathers in peace:
But see how contrary it fell out in the end, when all the Clouds of affliction being blown over, a Cam of contentment follows and he is gathered unto his Father's in peace:
but first mark how the Lord gave him strength before he went hence and was no more seen, wherewith he collects his fainting Spirits, raiseth himself in his bed, calls his Sons about him, tells them of things to come, great things to come for many generations,
but First mark how the Lord gave him strength before he went hence and was no more seen, wherewith he Collects his fainting Spirits, Raiseth himself in his Bed, calls his Sons about him, tells them of things to come, great things to come for many generations,
and I doubt not but many Angels sate waiting in that door of the body for the coming forth of his Soul (which stayed not long after) to receive and convey it into the bosom of his Grand-father Abraham there to rest in everlasting peace.
and I doubt not but many Angels sat waiting in that door of the body for the coming forth of his Soul (which stayed not long After) to receive and convey it into the bosom of his Grandfather Abraham there to rest in everlasting peace.
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Look upon Joshua that valiant Captain, who having spent his life in travail and more than Herculean labours, warring against Gyants and the Sons of A•ak: yet at last you may see him sitting down in peace and dividing the spoil among the Children of Jacob: And in the end death drawing near, see how he summons the Tribes of Israel together and in a sweet Oration recounts unto them all the mercies of God which had followed them from Terab the Father of Abraham that dwelt beyond the flood, to Cheusem that had now gotten possession of the promised land within Jordan. And being full of the spirit and spiritual life, with such power of speech he exhorts them to the fear and service of this merciful God, that the whole Congregation as if they had had but one heart and one Soul,
Look upon joshua that valiant Captain, who having spent his life in travail and more than Herculean labours, warring against Giants and the Sons of A•ak: yet At last you may see him sitting down in peace and dividing the spoil among the Children of Jacob: And in the end death drawing near, see how he summons the Tribes of Israel together and in a sweet Oration recounts unto them all the Mercies of God which had followed them from Terab the Father of Abraham that dwelled beyond the flood, to Cheusem that had now got possession of the promised land within Jordan. And being full of the Spirit and spiritual life, with such power of speech he exhorts them to the Fear and service of this merciful God, that the Whole Congregation as if they had had but one heart and one Soul,
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After this manner from the flame of his own zeal, having kindled a fire in the hearts of others, this great Worthy and worthy Servant of the Lord, lived in his death, and dyed in peace.
After this manner from the flame of his own zeal, having kindled a fire in the hearts of Others, this great Worthy and worthy Servant of the Lord, lived in his death, and died in peace.
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and in him consider the power and vertue of a good conscience arising from the memory of a well acted life, Whose Ox or whose Ass have I taken, whom have I defrauded or opprest,
and in him Consider the power and virtue of a good conscience arising from the memory of a well acted life, Whose Ox or whose Ass have I taken, whom have I defrauded or oppressed,
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The like blessed savour of rest did this peace of conscience send forth in the blessed Apostle S. Paul, who in that wonderful confidence was bold to deliver up his Soul in the breath of the same words,
The like blessed savour of rest did this peace of conscience send forth in the blessed Apostle S. Paul, who in that wondered confidence was bold to deliver up his Soul in the breath of the same words,
as it were, his Saviour had done before him, a Consummatum est, I have finished my course, I have kept the faith, henceforth is laid up for me, a Crown of righteousness which the Lord the just Judge shall give me in that day:
as it were, his Saviour had done before him, a Consummatum est, I have finished my course, I have kept the faith, henceforth is laid up for me, a Crown of righteousness which the Lord the just Judge shall give me in that day:
The obstinate Jews threw the stones of death at him but he filled with the Holy Ghost, looks stedfastly into Heaven, where he beholds his Saviour standing at the right hand of God, to whom now dying he speaks as he had done before to his Father, in manus tuas, into thy hands O Lord I commend my Spirit.
The obstinate jews threw the stones of death At him but he filled with the Holy Ghost, looks steadfastly into Heaven, where he beholds his Saviour standing At the right hand of God, to whom now dying he speaks as he had done before to his Father, in manus tuas, into thy hands Oh Lord I commend my Spirit.
and a memory sweeter than the perfume made by the art of the Apothecary, as was spoken of the good King Josiah. And what is there now that can more deeply affect an honest and a good heart:
and a memory Sweeten than the perfume made by the art of the Apothecary, as was spoken of the good King Josiah. And what is there now that can more deeply affect an honest and a good heart:
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as to see a devout and penitent Soul give a peaceful farewel unto Nature, and in the depth of death, depart full of the comforts of immortality and life? But it may be far off examples will be left too far off respects;
as to see a devout and penitent Soul give a peaceful farewell unto Nature, and in the depth of death, depart full of the comforts of immortality and life? But it may be Far off Examples will be left too Far off respects;
with her former times I have had no acquaintance, and therefore can make no relation of it, only I assure my self that she who was so patient and penitent in her sickness,
with her former times I have had no acquaintance, and Therefore can make no Relation of it, only I assure my self that she who was so patient and penitent in her sickness,
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With what an open and greedy ear did she suck in celestial comforts, which she shortly after vented out again in devout supplications, wherein the mercy of the Lord did not forsake her even to the last gasp? And then at last when her hands forsook her tongue,
With what an open and greedy ear did she suck in celestial comforts, which she shortly After vented out again in devout supplications, wherein the mercy of the Lord did not forsake her even to the last gasp? And then At last when her hands forsook her tongue,
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and therefore she intreated others to hold her fainting hands, that her tongue failing they at least might testify that her Soul did commune with her Maker.
and Therefore she entreated Others to hold her fainting hands, that her tongue failing they At least might testify that her Soul did commune with her Maker.
Sure I am whilst she did in like manner, the true Joshua conquered all the spiritual Amalekites, and enemies of her Soul, who only could batter down the prison of her body, that her spirit being loose and at liberty, might freely clear the air and mount up to the desired place of everlasting rest:
Sure I am while she did in like manner, the true joshua conquered all the spiritual Amalekites, and enemies of her Soul, who only could batter down the prison of her body, that her Spirit being lose and At liberty, might freely clear the air and mount up to the desired place of everlasting rest:
that can wish with Balaam, let me die the death of the righteous and let my last end be like his, but never endeavour themselves in the works of righteousness whereby they may procure it;
that can wish with balaam, let me die the death of the righteous and let my last end be like his, but never endeavour themselves in the works of righteousness whereby they may procure it;
But they may wish like Solomons fool till their tongue cleave to their gums, for so long as they live the life of Balaam, loving the wages of iniquity, they shall never die the death of the righteous nor have their last end like his whom they are nothing like in conversation.
But they may wish like Solomons fool till their tongue cleave to their gums, for so long as they live the life of balaam, loving the wages of iniquity, they shall never die the death of the righteous nor have their last end like his whom they Are nothing like in Conversation.
whither peradventure thou shalt never come, or else come hardned through the deceitfulness of sin. Give not thy youth and strength unto Satan, and then when thou art low drawn,
whither Peradventure thou shalt never come, or Else come hardened through the deceitfulness of since. Give not thy youth and strength unto Satan, and then when thou art low drawn,
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What a folly were it for thee to adventure thy surest, thy everlasting weal or wo, making or marring, on so sandy and sinking a foundation? how much better were it for thee to remember thy Creator in the days of thy youth before the evil day come,
What a folly were it for thee to adventure thy Surest, thy everlasting weal or woe, making or marring, on so sandy and sinking a Foundation? how much better were it for thee to Remember thy Creator in the days of thy youth before the evil day come,
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And what is all the wealth and honour, pomp and glory of the world in comparison of this? They may yield discontents enough as being gotten with travel, kept with care, and lost with grief;
And what is all the wealth and honour, pomp and glory of the world in comparison of this? They may yield discontents enough as being got with travel, kept with care, and lost with grief;
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still, still no true ease nor true contentment, no perfect joy to be found but in the sweet peace of a good Conscience sprinkled and washed with the blood of Jesus Christ the Prince of peace.
still, still no true ease nor true contentment, no perfect joy to be found but in the sweet peace of a good Conscience sprinkled and washed with the blood of jesus christ the Prince of peace.
and a Spirit ever setled chearfully to live and willing to die, in the loving arms of a gracious Redeemer, this is the prize, this is the Crown we should contend for;
and a Spirit ever settled cheerfully to live and willing to die, in the loving arms of a gracious Redeemer, this is the prize, this is the Crown we should contend for;
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