Trias sacra, a second ternary of sermons preached being the last (and best) monuments that are likely to be made publique of that most learned, pious and eminent Dr. Richard Stuart ...
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if the labourers did both desire, and expect fruit. Indeed should those Disciples have believed onely, it would have argued, that the vines had taken root; but yet except they also bring forth fruit with patience, the Apostle, who cultivated them, might well conclude the ground of their hearts was but unprofitable. The Philippians then must be working; and their works must be fruits too, answerable to those rootes of Faith, which they had received by Saint Pauls plantation. For if a Christian soul bring forth the works of darknesse, being himself a child of light, it is no lesse unnaturall,
if the labourers did both desire, and expect fruit. Indeed should those Disciples have believed only, it would have argued, that the vines had taken root; but yet except they also bring forth fruit with patience, the Apostle, who cultivated them, might well conclude the ground of their hearts was but unprofitable. The Philippians then must be working; and their works must be fruits too, answerable to those roots of Faith, which they had received by Saint Paul's plantation. For if a Christian soul bring forth the works of darkness, being himself a child of Light, it is no less unnatural,
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If it yeeld works in themselves good, yet without the culture and help of faith, it is but like some hollow stump, which the bees have chosen to be their store house;
If it yield works in themselves good, yet without the culture and help of faith, it is but like Some hollow stump, which the Bees have chosen to be their store house;
First, A distinction of works; they are either gifts, or fruits: or to speak more properly to this text, a division of paris within the same good work. For either we consider the matter whereof it consists,
First, A distinction of works; they Are either Gifts, or fruits: or to speak more properly to this text, a division of Paris within the same good work. For either we Consider the matter whereof it consists,
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And this truth stands here Armed with a double weapon, the first ▪ is the judgment of mine Apostle, I desire not a gift, but I desire fruit. The Second is the nature of • … he things themselves, fruits abound to your account, saith my Text ▪ and thereby intimates, that what is but gift onely, comes not into the reckoning.
And this truth Stands Here Armed with a double weapon, the First ▪ is the judgement of mine Apostle, I desire not a gift, but I desire fruit. The Second is the nature of • … he things themselves, fruits abound to your account, Says my Text ▪ and thereby intimates, that what is but gift only, comes not into the reckoning.
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but the fruit of his Faith ▪ Next I must inform you, how to esteem of a good work, you must not so much respect the gift it self ▪ as the Faith of him that gives it,
but the fruit of his Faith ▪ Next I must inform you, how to esteem of a good work, you must not so much respect the gift it self ▪ as the Faith of him that gives it,
and yet takes more delight, that his Philippians are good, than that they are liberal, joyes more to see their Faith, than to feel their bounty. In the last place, I must acquaint you with the value, and price of good works. We have an account to make with the King of Heaven ▪ and at his great Audit such • … oyn as this ( good works ) will be passable.
and yet Takes more delight, that his Philippians Are good, than that they Are liberal, Joys more to see their Faith, than to feel their bounty. In the last place, I must acquaint you with the valve, and price of good works. We have an account to make with the King of Heaven ▪ and At his great Audit such • … oyn as this (good works) will be passable.
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Not because I desire a gift, but I desire fruit, &c. Gifts and fruits. As the man is, so is his strength, was the Speech of those Midianitish Princes,
Not Because I desire a gift, but I desire fruit, etc. Gifts and fruits. As the man is, so is his strength, was the Speech of those Midianitish Princes,
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as is the man, so are his works. There are some you know, who want as much Faith, as they have Hypocrisie; men that desire not so much to be, as to be accounted Religious, in whose mouths there is a God sometimes,
as is the man, so Are his works. There Are Some you know, who want as much Faith, as they have Hypocrisy; men that desire not so much to be, as to be accounted Religious, in whose mouths there is a God sometime,
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and become prodigal in their charity ▪ and yet when their goodly buildings fare now finished, their large possessions firmly conveigh'd ▪ in stead o being the Serv• … ants of God, become no better than the Slaves of their own • … ain Glory ▪ with those founders of Babel, Come let us build, and get a name, say they.
and become prodigal in their charity ▪ and yet when their goodly buildings fare now finished, their large possessions firmly conveyed ▪ in stead oh being the Serv• … Aunts of God, become no better than the Slaves of their own • … ain Glory ▪ with those founders of Babel, Come let us built, and get a name, say they.
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But can such a mans works do good to others, and yet in themselves be evill? may a man erect Temples to the honour of God, houses for the education of his Prophets? may he give his bread to the hungry,
But can such a men works do good to Others, and yet in themselves be evil? may a man erect Temples to the honour of God, houses for the education of his prophets? may he give his bred to the hungry,
and clothes to them who are naked ▪ and yet all these goodly deeds be counted reprobate ▪ not so much as to be termed good works? Can a man in the same Act be both a Benefactour and a Sinner? My Text decides it so;
and clothes to them who Are naked ▪ and yet all these goodly Deeds be counted Reprobate ▪ not so much as to be termed good works? Can a man in the same Act be both a Benefactor and a Sinner? My Text decides it so;
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Would ye find the difference between Cains offering, and that of Abels? look not so much upon their Sacrifices, as upon themselves. The elder brought the encrease of his ground, the younger of his Cattell, both alike (perhaps) in worth and estimation, had they been to have been sold in the market:
Would you find the difference between Cains offering, and that of Abel's? look not so much upon their Sacrifices, as upon themselves. The elder brought the increase of his ground, the younger of his Cattle, both alike (perhaps) in worth and estimation, had they been to have been sold in the market:
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He came to the Altar, like him in the Gospell unto the Kings Table, who came in as a man onely, not as a guest; for his marriage-robe was wanting, he had not on a wedding garment:
He Come to the Altar, like him in the Gospel unto the Kings Table, who Come in as a man only, not as a guest; for his marriage-robe was wanting, he had not on a wedding garment:
as Abels Lambs, how be it his Sacrifice proved a gift onely, it was no fruit; why? because he who wants the root of faith, can never offer the fruit of good works;
as Abel's Lambs, how be it his Sacrifice proved a gift only, it was no fruit; why? Because he who Wants the root of faith, can never offer the fruit of good works;
That of David at first hearing may seem harsh and improbable ▪ Thou desirest no Sacrifice ▪ else would • … give it thee; thou delightest not in burnt-offerings;
That of David At First hearing may seem harsh and improbable ▪ Thou Desirest no Sacrifice ▪ Else would • … give it thee; thou delightest not in Burnt offerings;
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'tis in the 51 Psalm, at the 16. verse What, is God himself now become mutable? is his mind changed? doth his law so strickly enjoyn Sacrifices ▪ and yet in Davids time, doth he not desire them? was the priesthood of Aaron at an end,
it's in the 51 Psalm, At the 16. verse What, is God himself now become mutable? is his mind changed? does his law so strickly enjoin Sacrifices ▪ and yet in Davids time, does he not desire them? was the priesthood of Aaron At an end,
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before that of Christ began? The sequel answers, and Satisfieth the doubt, The Sacrifices of God are a broken Spirit. For now, (me thinks) he speaks there in the Kingly Prophet,
before that of christ began? The sequel answers, and Satisfieth the doubt, The Sacrifices of God Are a broken Spirit. For now, (me thinks) he speaks there in the Kingly Prophet,
what make your Cattel at the door of my Sarctuary, while your hears run on whoring after strange Gods? Indeed I have commanded, that beasts should beslain;
what make your Cattle At the door of my Sarctuary, while your hears run on whoring After strange God's? Indeed I have commanded, that beasts should beslain;
Adde this Salt unto your Sacrifice, and then come ▪ offer as much sacrifice as you will, make my ▪ Altars grow fat with offerings, weary my Levites, let my Priests faint through the multitude of your oblations, offer up the fruit of your ground, the encrease of your Cattel, Tythe mint and cumins. 'Tis acknowledged, these gifts ought to be done,
Add this Salt unto your Sacrifice, and then come ▪ offer as much sacrifice as you will, make my ▪ Altars grow fat with offerings, weary my Levites, let my Priests faint through the multitude of your Oblations, offer up the fruit of your ground, the increase of your Cattle, Tithe mint and cumins. It's acknowledged, these Gifts ought to be done,
and with him behold the Jews casting into the Treasury, you may there fix your eye upon some long-rob'd Pharisee, whose Phylacteries are so Spacious, that they scarse leave any room for goodnesse; and suddenly perceive his pride so super• … uously bountifull, as if he came not to adore, but to purchase a deity;
and with him behold the jews casting into the Treasury, you may there fix your eye upon Some long-robbed Pharisee, whose Phylacteries Are so Spacious, that they scarce leave any room for Goodness; and suddenly perceive his pride so super• … uously bountiful, as if he Come not to adore, but to purchase a deity;
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This poor widdow here hath cast in more than they all. How? more than the Pharisee? Can the truth it self be found at such a fault? Can a farthing be more than thousands? yes, very well;
This poor widow Here hath cast in more than they all. How? more than the Pharisee? Can the truth it self be found At such a fault? Can a farthing be more than thousands? yes, very well;
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in account, though not in quantity. That which she did was a perfect good work; her farthing was but a gift ▪ but the good intent, the good mind, wherewith she gave it ▪ was fruit. That ▪ namely her farthing, was the body onely,
in account, though not in quantity. That which she did was a perfect good work; her farthing was but a gift ▪ but the good intent, the good mind, wherewith she gave it ▪ was fruit. That ▪ namely her farthing, was the body only,
Each of the rest gave a gift indeed ▪ perhaps rich and goodly, but that was onely the carcase of a good work; one to winne an opinion of Holinesse, another of Magnificence,
Each of the rest gave a gift indeed ▪ perhaps rich and goodly, but that was only the carcase of a good work; one to win an opinion of Holiness, Another of Magnificence,
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Didiciate, Deus meus, inter datum & fructum discernere, sayes S. Austin in his last book of Confessions, at the twenty sixth chap. I have learned it of thee, O my God, to put a difference betwixt gifts and fruits. What may the difference be, good Father? Datum est res ipsa, quam dat, qui impartitur, hae• … necessaria: Fructus recta voluntas Datoris est.
Didiciate, Deus meus, inter datum & Fruit discernere, Says S. Austin in his last book of Confessions, At the twenty sixth chap. I have learned it of thee, Oh my God, to put a difference betwixt Gifts and fruits. What may the difference be, good Father? Datum est Rest ipsa, quam that, qui impartitur, hae• … necessaria: Fructus Recta Voluntas Datoris est.
To afford a Disciple a cup of cold water is a gift: But to do it in the name of a Disoiple, that argues a Religious inclination; and then 'tis fruit too.
To afford a Disciple a cup of cold water is a gift: But to do it in the name of a Disciple, that argues a Religious inclination; and then it's fruit too.
To sustain a prophet, thats a gift; and so the Ravens did feed Eliah: But to give him entertainment in the name of a Prophet, because he is a man of God, This is fruit it self;
To sustain a Prophet, thats a gift; and so the Ravens did feed Elijah: But to give him entertainment in the name of a Prophet, Because he is a man of God, This is fruit it self;
For throughout the various passages of our doubtfull life, what more universally profitable? what more applyable? Each humane Action admits of this mixture;
For throughout the various passages of our doubtful life, what more universally profitable? what more appliable? Each humane Actium admits of this mixture;
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your very approach into these Assemblies, what is it but a gift? you give unto God your paines, you give him your presence, you afford him the knee, the eye, the hand, with those other complements of Religious honour.
your very approach into these Assemblies, what is it but a gift? you give unto God your pains, you give him your presence, you afford him the knee, the eye, the hand, with those other compliments of Religious honour.
That these gestures may become fruits too, make Religion the Mistresse of your outward Actions; let her prompt your feet to go, your eyes to look upward;
That these gestures may become fruits too, make Religion the Mistress of your outward Actions; let her prompt your feet to go, your eyes to look upward;
and requires, that our Sermons be composed of its two ingredients, that they have in them both gift and fruit; They must be gifts to others, and fruits to our selves.
and requires, that our Sermons be composed of its two ingredients, that they have in them both gift and fruit; They must be Gifts to Others, and fruits to our selves.
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if our intent be not so much to winne Souls, as followers, and that we preach, ac si deus numeraret tantum, non aestimaret, as if God were able onely to number our Sermons,
if our intent be not so much to win Souls, as followers, and that we preach, ac si deus numeraret Tantum, non aestimaret, as if God were able only to number our Sermons,
In this way to heaven, the blind mans fight, as it is expressed in the Gospell, must be our direction, I see men as trees walking, we must walk like trees ▪ you know 'twere unnatural for a pomegranate to bear fruits no bigger than a grape;
In this Way to heaven, the blind men fight, as it is expressed in the Gospel, must be our direction, I see men as trees walking, we must walk like trees ▪ you know 'twere unnatural for a pomegranate to bear fruits no bigger than a grape;
Neither must our charity exceed our Estate ▪ for when a man grows liberal beyond his means, ▪ tis as if a vine, in stead of its proper grape ▪ should bring forth a gourd.
Neither must our charity exceed our Estate ▪ for when a man grows liberal beyond his means, ▪ this as if a vine, in stead of its proper grape ▪ should bring forth a gourd.
We read, Exod. 35. 20. at the building of the Tabernacle, some brought Gold and precious Stones, some Purple and Fine twined linnen, others Badgers skins, and Goats hair to the Sanctuary:
We read, Exod 35. 20. At the building of the Tabernacle, Some brought Gold and precious Stones, Some Purple and Fine twined linen, Others Badgers skins, and Goats hair to the Sanctuary:
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mites did well become the widdow, but the high Priest must bring a larger offering. I know, 'tis not our substance, but our Faith, which commends the work;
mites did well become the widow, but the high Priest must bring a larger offering. I know, it's not our substance, but our Faith, which commends the work;
and therefore to bring forth the fruits of a Godly life, is not our kindnesse, but our duty. This truth is yet further manifested by the verse next following.
and Therefore to bring forth the fruits of a Godly life, is not our kindness, but our duty. This truth is yet further manifested by the verse next following.
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Observe hence, when you minister • … nto the Saints necessities, you do but pay what you owe; and such works, I hope, you will confess, are not to be accounted as your liberality, but as Gods Tribute.
Observe hence, when you minister • … unto the Saints necessities, you do but pay what you owe; and such works, I hope, you will confess, Are not to be accounted as your liberality, but as God's Tribute.
For Iacob needed no other inducement to chuse Rachel before her Sister Leah, than that the one was bleare-eyed, but the other beautifull. The disproportion here is of a farre greater consequence:
For Iacob needed no other inducement to choose Rachel before her Sister Leah, than that the one was blear-eyed, but the other beautiful. The disproportion Here is of a Far greater consequence:
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If neither Grace, nor yet Reason, hath taught you which to chuse, learn at least to rely upon Saint Pauls Authority, I desire not a Gift, but I desire Fruit:
If neither Grace, nor yet Reason, hath taught you which to choose, Learn At least to rely upon Saint Paul's authority, I desire not a Gift, but I desire Fruit:
I desire not a Gift, but I desire Fruit. To know the true worth of this Apostolique assertion, we must as well enquire how Saint Paul then liv'd, as what he wrote; we must look as well into his life, as his Epistle.
I desire not a Gift, but I desire Fruit. To know the true worth of this Apostolic assertion, we must as well inquire how Saint Paul then lived, as what he wrote; we must look as well into his life, as his Epistle.
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You see Beloved, he is a miserable object, his condition, and in all likely hood his wants also, not unfit for a whole Church to exercise their charity upon.
You see beloved, he is a miserable Object, his condition, and in all likely hood his Wants also, not unfit for a Whole Church to exercise their charity upon.
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It may be thought, nothing could be more welcome to the Apostle at this time, nothing more welcome than wealth in stead of want, than the Almes of Philippi, in the midst of his great extremity.
It may be Thought, nothing could be more welcome to the Apostle At this time, nothing more welcome than wealth in stead of want, than the Alms of Philippi, in the midst of his great extremity.
But men of that opinion are ignorant of Saint Pauls abundance. He could truely say of himself, what the Comaedian put into the mouth of his Actor, omnia habeo, nec quicquam habeo, nihil cum est, nihil deest tamen.
But men of that opinion Are ignorant of Saint Paul's abundance. He could truly say of himself, what the Comedian put into the Mouth of his Actor, omnia habeo, nec quicquam habeo, nihil cum est, nihil deest tamen.
I know both how to be abased, and I know how to abound, I am instructed both to be full, and to be hungry, both to abound, and to suffer need; I can do all things through Christ that strengtheneth me. How!
I know both how to be abased, and I know how to abound, I am instructed both to be full, and to be hungry, both to abound, and to suffer need; I can do all things through christ that strengtheneth me. How!
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all things? hear ye Elders of Philippi, what need is there of your Churches bounty? Saint Paul wants nothing, he hath already all the wealth he desires,
all things? hear you Elders of Philippi, what need is there of your Churches bounty? Saint Paul Wants nothing, he hath already all the wealth he Desires,
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and 'tis but a Thanklesse expence to enrich a man beyond his wishes Indeed had these Philippians, in a seeming Holinesse, sent but their wealth, a bare Gift onely, his chain had been more welcome,
and it's but a Thankless expense to enrich a man beyond his wishes Indeed had these Philippians, in a seeming Holiness, sent but their wealth, a bore Gift only, his chain had been more welcome,
when he perceiv'd it an odour of a sweet smell, a Sacrifice acceptable, well-pleasing to God, then he breaks out, I rejoyced in the Lord greatly, that your care of me hath Flourished;
when he perceived it an odour of a sweet smell, a Sacrifice acceptable, Well-pleasing to God, then he breaks out, I rejoiced in the Lord greatly, that your care of me hath Flourished;
'Tis a rule in the Mathematicks, that Rectum est index curvi; the best way to discover a Crooked line is to compare it with one that is straight. You know 'tis a straight square that must tell the workman,
It's a Rule in the Mathematics, that Rectum est index curvi; the best Way to discover a Crooked line is to compare it with one that is straight. You know it's a straight square that must tell the workman,
Men of a crooked disposition are then best known, when they are compared with others of an upright heart ▪ and the onely way to discover a false Philippian, is to examine his Actions by Saint Pauls example.
Men of a crooked disposition Are then best known, when they Are compared with Others of an upright heart ▪ and the only Way to discover a false Philippian, is to examine his Actions by Saint Paul's Exampl.
than either to the Fruits of other mens Faith, or to the Gifts of their vain Glory? Indeed, such men may usurp upon that speech of Saint Paul, these hands minister to my necessities, but 'tis not of their own, but their neighbours goods.
than either to the Fruits of other men's Faith, or to the Gifts of their vain Glory? Indeed, such men may usurp upon that speech of Saint Paul, these hands minister to my necessities, but it's not of their own, but their neighbours goods.
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He that rules a Family must hence learn to take more pleasure, that his servants are good, than that they are profitable: for if they labour their Masters encrease, either for hope of reward onely,
He that rules a Family must hence Learn to take more pleasure, that his Servants Are good, than that they Are profitable: for if they labour their Masters increase, either for hope of reward only,
For how often does not the Scripture speak of God, as of a mortal man? It gives him both eyes, and eares, and Feet, and hands; in some places it supposes him an Husbandman, in others a Shepheard; some places make him a man of War,
For how often does not the Scripture speak of God, as of a Mortal man? It gives him both eyes, and ears, and Feet, and hands; in Some places it supposes him an Husbandman, in Others a Shepherd; Some places make him a man of War,
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sed per hominem, more hominum loquitur, quia sic loquendo nos quaerit, as Saint Austin speaks, in the 17. of the City of God, at the 5th. chap. he did not seek David, because he was ignorant where he was,
sed per hominem, more hominum loquitur, quia sic Loquendo nos Query, as Saint Austin speaks, in the 17. of the city of God, At the 5th. chap. he did not seek David, Because he was ignorant where he was,
That we might become learned, God is said to have Books too; The Books were opened, saith Saint Iohn. Revel. 20th. that is, the particular Testimonies of every ones private conscience.
That we might become learned, God is said to have Books too; The Books were opened, Says Saint John. Revel. 20th. that is, the particular Testimonies of every ones private conscience.
And again, another Book was opened; that is, the Sacred register of Gods eternal Decree. My Text adds to this library, for it implyes Books too, namely Books of Account.
And again, Another Book was opened; that is, the Sacred register of God's Eternal decree. My Text adds to this library, for it Implies Books too, namely Books of Account.
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So Zanchius unfolds the Metaphor, hic Deo tribuit librum, the Apostle, faith he, in this place attributes to God the use of a Book, wherein there stands the formal draught of an exact account.
So Zanchius unfolds the Metaphor, hic God tribuit Librum, the Apostle, faith he, in this place attributes to God the use of a Book, wherein there Stands the formal draught of an exact account.
again, here he notes our Trespasses, or Debts, and here likewise he sets down our weeping payment, our tears, those fruits of Faith, which so farr abound unto our accounts, that they turn our revenging creditour into a loving Father.
again, Here he notes our Trespasses, or Debts, and Here likewise he sets down our weeping payment, our tears, those fruits of Faith, which so Far abound unto our accounts, that they turn our revenging creditor into a loving Father.
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Put my Tears into thy Bottle; are they not noted in thy Book? Saith David, a weeper, in the 56th. Psalm, at the 8th verse, for so runs the original, it is a word ▪ varyed from NONLATINALPHABET ( Sepher ) which signifies a Book.
Put my Tears into thy Bottle; Are they not noted in thy Book? Says David, a weeper, in the 56th. Psalm, At the 8th verse, for so runs the original, it is a word ▪ varied from (book) which signifies a Book.
who gives a Disciple a cup of cold water only, in the name of a Disciple, verily I say unto you, he shall in no wise lose his reward, saith our Saviour, Mat. the 10th. at the last verse.
who gives a Disciple a cup of cold water only, in the name of a Disciple, verily I say unto you, he shall in no wise loose his reward, Says our Saviour, Mathew the 10th. At the last verse.
and yet leave us so rich, that we may purchase too? Indeed our Saviour seems to intimate it, Come yee blessed of my Father, inherit the Kingdom prepared for you before the world began, for your Fruits have abounded to your accounts, I hungred, and yee gave me meat, I thirsted,
and yet leave us so rich, that we may purchase too? Indeed our Saviour seems to intimate it, Come ye blessed of my Father, inherit the Kingdom prepared for you before the world began, for your Fruits have abounded to your accounts, I hungered, and ye gave me meat, I thirsted,
But lest, with that purple whore, we become drunk with a conceit, or pride of Merits, we must understand, that our accounts are to passe before such an Auditor, whose only Mercy is our satisfaction.
But lest, with that purple whore, we become drunk with a conceit, or pride of Merits, we must understand, that our accounts Are to pass before such an Auditor, whose only Mercy is our satisfaction.
Come ye Blessed of my Father, NONLATINALPHABET, (So the Greek hath it) possess ye the Kingdome by title of Inheritance. Mark, Beloved, we are heirs, not purchasers, and we obtain the Kingdom, not by our own desert,
Come you Blessed of my Father,, (So the Greek hath it) possess you the Kingdom by title of Inheritance. Mark, beloved, we Are Heirs, not purchasers, and we obtain the Kingdom, not by our own desert,
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the Lord forbid, saith he to Ahab, that I should give the Inheritance of my Fathers unto thee, 1. of Kings, 21. Yet at length Ahab possest it, without a Title,
the Lord forbid, Says he to Ahab, that I should give the Inheritance of my Father's unto thee, 1. of Kings, 21. Yet At length Ahab possessed it, without a Title,
Possessio, quasi pedis positio, say the learned Lawyers, 'tis gotten by setting our foot, and seeming to take up our rest, upon the ground which we meant to possesse.
Possessio, quasi pedis Positio, say the learned Lawyers, it's got by setting our foot, and seeming to take up our rest, upon the ground which we meant to possess.
'tis per pedis positionem, by setting our feet, and putting our selves resolutely into that narrow way, which leadeth unto life, by bringing forth the Fruits of Faith, which may abound,
it's per pedis positionem, by setting our feet, and putting our selves resolutely into that narrow Way, which leads unto life, by bringing forth the Fruits of Faith, which may abound,
Calvin himself hath intimated, what I now observed, in his third Book of Institutions, chap. 17. In his locis, in these Texts, saith he, where Eternal life is called the reward of good works, the Holy Ghost speaks not of life it self,
calvin himself hath intimated, what I now observed, in his third Book of Institutions, chap. 17. In his locis, in these Texts, Says he, where Eternal life is called the reward of good works, the Holy Ghost speaks not of life it self,
yea and chiefly extolls Faith, though he doth not name it, NONLATINALPHABET, he saith not, I desire good works, but I desire Fruit. They are not esteem'd then for their own sakes,
yea and chiefly extols Faith, though he does not name it,, he Says not, I desire good works, but I desire Fruit. They Are not esteemed then for their own sakes,
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because they are the Fruits of Faith, honours Faith, more than he doth good works. For our affection looks chiefly at that which first moves it, and therefore the cause,
Because they Are the Fruits of Faith, honours Faith, more than he does good works. For our affection looks chiefly At that which First moves it, and Therefore the cause,
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but when we Stile them obedient Sons, we can hardly abstain from making some farther enquiry touching their Father Ionadab. So, had it been here said, Good works abound, we might perhaps have sought no further than into their desert, but the name of Fruit, which is given them, makes us enquire for the Tree on which they grow,
but when we Style them obedient Sons, we can hardly abstain from making Some farther enquiry touching their Father Ionadab. So, had it been Here said, Good works abound, we might perhaps have sought no further than into their desert, but the name of Fruit, which is given them, makes us inquire for the Tree on which they grow,
and in mine Apostles phrase, that without such Fruit, we shall fail in our account: our Master will be wroth with us, and deliver us over to the Tormentor, to lye in prison, till we pay all that's due to him, which will be to eternity.
and in mine Apostles phrase, that without such Fruit, we shall fail in our account: our Master will be wroth with us, and deliver us over to the Tormentor, to lie in prison, till we pay all that's due to him, which will be to eternity.
I conclude with that of Saint Austin, in the 23th. chapter of his Confession. Germinet anima nostra opera misericordiae, Let our souls Bud and Bring forth the works of mercy:
I conclude with that of Saint Austin, in the 23th. chapter of his Confessi. Germinet anima nostra opera Mercy, Let our Souls Bud and Bring forth the works of mercy:
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Be ye members one of another, by compassion and a lively sense of your Brethrens sufferings, and be ye members one to another by the free help of your Benevolence and Chatity.
Be you members one of Another, by compassion and a lively sense of your Brothers' sufferings, and be you members one to Another by the free help of your Benevolence and Chastity.
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In a word, give Almes, every man according to his Estate, liberally, frequently, constantly worship God humbly and devoutly, do all kind of good works with Diligence, Faithfullnesse and Sincerity;
In a word, give Alms, every man according to his Estate, liberally, frequently, constantly worship God humbly and devoutly, do all kind of good works with Diligence, Faithfulness and Sincerity;
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the Church shall have wherewith to answer her Adversaries in this world, and your selves wherewith to satisfy that great Judge of account in the world to come:
the Church shall have wherewith to answer her Adversaries in this world, and your selves wherewith to satisfy that great Judge of account in the world to come:
and what can be more availeable to enforce our performance of this command, than the consideration of Abrahams example? For canst thou stick to abandon the company of thy vitious Associates,
and what can be more available to enforce our performance of this command, than the consideration of Abrahams Exampl? For Canst thou stick to abandon the company of thy vicious Associates,
when he, to avoid occasion of sinne, leaves both his kindred and his Fathers house? Canst thou forbear strangling thine in ordinate affections and lusts,
when he, to avoid occasion of sin, leaves both his kindred and his Father's house? Canst thou forbear strangling thine in ordinate affections and Lustiest,
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For we can hardly brook the worthy Atchievements of our Equals in any kind, but we disdain and are vexed to see our selves out-stript by our inferiours. And therefore that fabulous Philosopher, Aesope I mean, did very wisely;
For we can hardly brook the worthy Achievements of our Equals in any kind, but we disdain and Are vexed to see our selves outstripped by our inferiors. And Therefore that fabulous Philosopher, Aesope I mean, did very wisely;
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who being desirous to incite and bring his Auditours to a more vertuous course of life, chose rather to acquaint them with the Annals of Beasts, than men;
who being desirous to incite and bring his Auditors to a more virtuous course of life, chosen rather to acquaint them with the Annals of Beasts, than men;
to the end that they might be ashamed to see sense out go reason, and to observe those silly creatures performing the offices, which either sluggish negligence made them unable, or their crooked and perverse dispositions unwilling to execute.
to the end that they might be ashamed to see sense out go reason, and to observe those silly creatures performing the Offices, which either sluggish negligence made them unable, or their crooked and perverse dispositions unwilling to execute.
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Is it not a shame then for thee, to contemn the Ministers of God, or to abuse his servants, to whom in this place Herod himself doth reverence? To be backward and slothfull in attending to his word, which Herod here again and again receives with gladnesse? lastly, would it not argue great want of Grace in thee to be an idle hearer onely,
Is it not a shame then for thee, to contemn the Ministers of God, or to abuse his Servants, to whom in this place Herod himself does Reverence? To be backward and slothful in attending to his word, which Herod Here again and again receives with gladness? lastly, would it not argue great want of Grace in thee to be an idle hearer only,
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Seeing that the charity of our best Divines cannot so farre o'rerule their judgments, as to make them think this Galilaean Prince, throughout all these Actions, to have gone any whit beyond a reprobate.
Seeing that the charity of our best Divines cannot so Far o'rerule their Judgments, as to make them think this Galilaean Prince, throughout all these Actions, to have gone any whit beyond a Reprobate.
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For although considered in their own nature, the many things, which he is here said to have done, were doubtlesse good and truly commendable before men,
For although considered in their own nature, the many things, which he is Here said to have done, were doubtless good and truly commendable before men,
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yet being stain'd with infidelity, and corrupted by the ill manner of the performance of them, they were as farre from the perfection of a true good work, in the sight of God,
yet being stained with infidelity, and corrupted by the ill manner of the performance of them, they were as Far from the perfection of a true good work, in the sighed of God,
or preaching, wrough upon Herod. He did many things, &c. Each of these apart in their order, together with a particular discovery of their several imperfections, are to be the subject of my present discourse;
or preaching, wrough upon Herod. He did many things, etc. Each of these apart in their order, together with a particular discovery of their several imperfections, Are to be the Subject of my present discourse;
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Part I. You may thence conjecture, that our fore-Fathers did highly esteem the Priests office, because it was so often, in their time united unto the Kings Authority.
Part I You may thence conjecture, that our fore-Fathers did highly esteem the Priests office, Because it was so often, in their time united unto the Kings authority.
Majorum haec erat consuetudo, ut Rex esset etiam Sacerdos & pontifex: 'Twas a custom among the Antients, that he that was King, should be likewise Priest,
Majorum haec erat consuetudo, ut Rex esset etiam Sacerdos & pontifex: 'Twas a custom among the Ancients, that he that was King, should be likewise Priest,
as Isidore Hispalensis observeth in the 7th. of his Etymoligicks, at the 12th. chapter. This was practised by the Patriarks themselves, as we may read Heb. 7th. There Melchisedech partakes of both Tit• … es, he received Tyth• … s of Abraham, as Priest of the most high God;
as Isidore Hispalensis observeth in the 7th. of his Etymoligicks, At the 12th. chapter. This was practised by the Patriarchs themselves, as we may read Hebrew 7th. There Melchizedek partakes of both Tit• … es, he received Tyth• … s of Abraham, as Priest of the most high God;
and questionlesse he took Tribute of his own people, as being King of Salem. Also the Scripture tells us of Eli and Samuel, both Judges, successively invested with the same Soveraignty,
and questionless he took Tribute of his own people, as being King of Salem. Also the Scripture tells us of Eli and Samuel, both Judges, successively invested with the same Sovereignty,
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unto the true knowledge of Almighty God and his Law, yet in this particular they thought not amisse to imitate the custom of Israel: among them there was. Rexidem hominum Phaebique Sacerdos,
unto the true knowledge of Almighty God and his Law, yet in this particular they Thought not amiss to imitate the custom of Israel: among them there was. Rexidem hominum Phaebique Sacerdos,
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And 'tis not unworthy of observation, that Moyses Gen. 41. Stiles Potipherah his Father in Law NONLATINALPHABET ( On Cohen ) which you may render either Prince, or Priest of On. Probably 'twas to let us understand, that Aegypt liked well of the old conjunction between the Sacerdotal and Princely dignity.
And it's not unworthy of observation, that Moses Gen. 41. Stiles Potiphera his Father in Law (On Cohen) which you may render either Prince, or Priest of On. Probably 'twas to let us understand, that Egypt liked well of the old conjunction between the Sacerdotal and Princely dignity.
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and therefore held him as most able to Reign, whom they saw to be most fit to Sacrifice. This Antient practice seems not a little to justifie a Maxime of our own times.
and Therefore held him as most able to Reign, whom they saw to be most fit to Sacrifice. This Ancient practice seems not a little to justify a Maxim of our own times.
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I might acquaint you with the large Immunities and Privileges which they enjoyed, with the strange Complements of Honour, wherewith they were little lesse than adored, did they not contain as great an excess of Superstition, as they did aboundance of Reverences?
I might acquaint you with the large Immunities and Privileges which they enjoyed, with the strange Compliments of Honour, wherewith they were little less than adored, did they not contain as great an excess of Superstition, as they did abundance of Reverences?
This will be sufficient to prove that they were both fear'd and observ'd, that in succeeding ages, the Caesars themselves became ambitious of the Priesthood,
This will be sufficient to prove that they were both feared and observed, that in succeeding ages, the Caesars themselves became ambitious of the Priesthood,
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and Possevine the Jesuite relates this of the Russian Monarch, otherwise called the great Duke of Muscovie, Rex Sacrorura simul et Imperator videri velit, he doth as much affect to be thought chief in their holy Ceremonies, as to be held chief in his Empire: And therefore his Robes are Copes, his Crown a Miter,
and Possevine the Jesuit relates this of the Russian Monarch, otherwise called the great Duke of Muscovy, Rex Sacrorura simul et Imperator videri velit, he does as much affect to be Thought chief in their holy Ceremonies, as to be held chief in his Empire: And Therefore his Robes Are Copes, his Crown a Miter,
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being no way ignorant of that Doctrine, which St. Paul had imparted unto his Timothy. Let the Elders, saith he, that rule well be had in double honour;
being no Way ignorant of that Doctrine, which Saint Paul had imparted unto his Timothy. Let the Elders, Says he, that Rule well be had in double honour;
so neither could they have been accepted by the Ministers of the Gospel, they having received prohibition against it from their Masters own mouth, vos autem non sic, The Kings of the Gentiles reign over them,
so neither could they have been accepted by the Ministers of the Gospel, they having received prohibition against it from their Masters own Mouth, vos autem non sic, The Kings of the Gentiles Reign over them,
Luke the 22. Yet if we enquire into the cariage of those Elder Christians, we shall easily find, that what was wanting in those swelling Titles of Eminency, was supplied in the Truth of sincere affection.
Luke the 22. Yet if we inquire into the carriage of those Elder Christians, we shall Easily find, that what was wanting in those swelling Titles of Eminency, was supplied in the Truth of sincere affection.
But is the practice of our present times answerable? doth it equal the se precedents of the Apostolique age? do you fear and observe? nay do you not rather scorn and neglect our profession? else what's the cause that the most liberal and ingenuous dispositions are fearful to undertake this worthy calling? what hinders them,
But is the practice of our present times answerable? does it equal the se precedents of the Apostolic age? do you Fear and observe? nay do you not rather scorn and neglect our profession? Else what's the cause that the most liberal and ingenuous dispositions Are fearful to undertake this worthy calling? what hinders them,
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How are we contemn'd by the greatest? and injured by those of meaner rank? do not the scorners deride us? and the Drunkards make songs upon us? nay is not our very Function become a Proverb of contempt, even in their mouths, whose education hath ever been as servile,
How Are we contemned by the greatest? and injured by those of meaner rank? do not the Scorner's deride us? and the Drunkards make songs upon us? nay is not our very Function become a Proverb of contempt, even in their mouths, whose education hath ever been as servile,
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as their birth was base? There are perhaps of our Masters in Israel, that can with Nicodemus be content, to afford us countenance by candle light, I mean, in private,
as their birth was base? There Are perhaps of our Masters in Israel, that can with Nicodemus be content, to afford us countenance by candle Light, I mean, in private,
But are the times so strangely altered? are we now thought unworthy to accompany them, whom Antiquity held us fit to govern? 'Twas his Majesties late observation,
But Are the times so strangely altered? Are we now Thought unworthy to accompany them, whom Antiquity held us fit to govern? 'Twas his Majesties late observation,
Yet could the practice of former ages work any alteration upon these latter times, I should not doubt but to leave this Auditory ▪ as carefull of our Estimation here on earth,
Yet could the practice of former ages work any alteration upon these latter times, I should not doubt but to leave this Auditory ▪ as careful of our Estimation Here on earth,
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for he fear'd and observ'd the Baptist, and I say unto you, it may be spoken of the meanest Minister of the Gospel of Christ, A greater than Iohn is here.
for he feared and observed the Baptist, and I say unto you, it may be spoken of the Meanest Minister of the Gospel of christ, A greater than John is Here.
Amongst them which are begotten of women, arose there not a greater than Iohn the Baptist; yet the least in the Kingdome of Heaven is greater than hee.
among them which Are begotten of women, arose there not a greater than John the Baptist; yet the least in the Kingdom of Heaven is greater than he.
Besides he is countenanced by the 7th. of Luke, where that Evangelist relates it thus. Among them that are begotten of women there is not a greater Prophet than Iohn:
Beside he is countenanced by the 7th. of Lycia, where that Evangelist relates it thus. Among them that Are begotten of women there is not a greater Prophet than John:
mark, he saith not a greater Man, but a greater Prophet: the comparison then concerns not his Person, but his Office. Only Maldonate the Jesuite challengeth this Gloss, as injurious to the Baptist.
mark, he Says not a greater Man, but a greater Prophet: the comparison then concerns not his Person, but his Office. Only Maldonate the Jesuit Challengeth this Gloss, as injurious to the Baptist.
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Hear therefore, if you please, his Commentary upon the Text, The least in the Kingdom of Heaven is greater than he, that is, saith he, the least of them that receive the Gospel.
Hear Therefore, if you please, his Commentary upon the Text, The least in the Kingdom of Heaven is greater than he, that is, Says he, the least of them that receive the Gospel.
For Gerson, in his fourth Tract upon the Magnificat, with Maironius, and from them another Jesuite Barradius, give him confidently the third place in Heaven, that is, next to our Saviour and his Virgin-Mother; in the very same Throne say they, from whence Lucifer fell.
For Gerson, in his fourth Tract upon the Magnificat, with Maironius, and from them Another Jesuit Barradius, give him confidently the third place in Heaven, that is, next to our Saviour and his Virgin mother; in the very same Throne say they, from whence Lucifer fell.
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But I go on, Had this fear and observance been done by Herodias; had she with Mary Magdalen, of a lewd Strumpet become an humble Paenitent, the example had not been so much worthy the noting;
But I go on, Had this Fear and observance been done by Herodias; had she with Marry Magdalen, of a lewd Strumpet become an humble Penitent, the Exampl had not been so much worthy the noting;
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and become follower to a Prophet, in the Wildernesse, especially to such a Prophet as the Baptist was, whose zeal had allready made him a party in his quarrel.
and become follower to a Prophet, in the Wilderness, especially to such a Prophet as the Baptist was, whose zeal had already made him a party in his quarrel.
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and for ought we read, was not expos'd to such injuries, as might discontent him in any sort with the World, that hee should do it, it may seem to argue abou• … dance of Grace, and that he went as farr beyond the other two in Goodness, as he did in Authority.
and for ought we read, was not exposed to such injuries, as might discontent him in any sort with the World, that he should do it, it may seem to argue abou• … dance of Grace, and that he went as Far beyond the other two in goodness, as he did in authority.
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to proceed at best from Morality, rather than from Religion. My Text discovers it plainly. Herod feared and observed Iohn, knowing him to be a just man and an holy.
to proceed At best from Morality, rather than from Religion. My Text discovers it plainly. Herod feared and observed John, knowing him to be a just man and an holy.
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and that Stern carriage of the Stoicks in how great estimation was it, even with those Athenians, which for their own persons were most loosely profane and vicious?
and that Stern carriage of the Stoics in how great estimation was it, even with those Athenians, which for their own Persons were most loosely profane and vicious?
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But thou, who intendest after a right manner to regard and reverence Gods Ministers, consider not so much what they are, as from whom they come; and the respect, thou affordest them, give it not so much for their own sakes,
But thou, who intendest After a right manner to regard and Reverence God's Ministers, Consider not so much what they Are, as from whom they come; and the respect, thou affordest them, give it not so much for their own sakes,
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Nor doe I altogether condemn this Action of Herod: For fear and observance are matters of due Debt unto Justice and Holinesse; such qualities deserve respect:
Nor do I altogether condemn this Actium of Herod: For Fear and observance Are matters of due Debt unto justice and Holiness; such qualities deserve respect:
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yet neither can I commend it, I mean, as a work truly good. The reason is, I find it not performed with any relation to the Author of goodnesse, without respect to whose Glory, our best Actions may be goodly perhaps,
yet neither can I commend it, I mean, as a work truly good. The reason is, I find it not performed with any Relation to the Author of Goodness, without respect to whose Glory, our best Actions may be goodly perhaps,
But can so much good as this come out of Galilee? from whence there ariseth no Prophet, can there come a man that shall so highly regard a Prophet? A shame it is for these times, that the worst part of Israel should afford a man, whom we can hardly better within our Christian Territo• … ies.
But can so much good as this come out of Galilee? from whence there arises no Prophet, can there come a man that shall so highly regard a Prophet? A shame it is for these times, that the worst part of Israel should afford a man, whom we can hardly better within our Christian Territo• … ies.
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as against the incest of Herod, he should have followers by Troops from Hierusalem to Iordan, and from thence to Enon: onely he must lay apart his garment of Camels hair,
as against the Incest of Herod, he should have followers by Troops from Jerusalem to Iordan, and from thence to Enon: only he must lay apart his garment of Camels hair,
But you Beloved, that your entertainment of the Prophets may receive, and be crowned with a Prophets reward, learn to receive them, not in the name of learning, not in the name of kindred ▪ not in the name of honour, wealth,
But you beloved, that your entertainment of the prophets may receive, and be crowned with a prophets reward, Learn to receive them, not in the name of learning, not in the name of kindred ▪ not in the name of honour, wealth,
What though his bodily prefence be but weak, and his speech contemptible, as some said of that great Apostle Saint Paul? Yea what though his conversation be in some things faulty,
What though his bodily presence be but weak, and his speech contemptible, as Some said of that great Apostle Saint Paul? Yea what though his Conversation be in Some things faulty,
as by our Doctrine, but I say, what though it happens sometimes to be otherwise) yet know thou, who ever thou art, that stumblest at this s• … one, God, is able, out of the mouths of Babes and Sucklings, to ordain strength, unto his own praise,
as by our Doctrine, but I say, what though it happens sometime to be otherwise) yet know thou, who ever thou art, that stumblest At this s• … one, God, is able, out of the mouths of Babes and Sucklings, to ordain strength, unto his own praise,
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as much hurt, as they did his Master? yet Iudas we see, was one of the twelve, Iudas was one of them, whom it pleased our Saviour to send out with that Solemn Affidavit, and encouragement of his, in the eleventh of Matth. He that receiveth you, receiveth me.
as much hurt, as they did his Master? yet Iudas we see, was one of the twelve, Iudas was one of them, whom it pleased our Saviour to send out with that Solemn Affidavit, and encouragement of his, in the eleventh of Matthew He that receives you, receives me.
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and manner of living, could have been an absolute hinderance to the successe of their Doctrine? They sit in Moses Chair: Whatsoever therefore they bid you observe, namely out of the Law,
and manner of living, could have been an absolute hindrance to the success of their Doctrine? They fit in Moses Chair: Whatsoever Therefore they bid you observe, namely out of the Law,
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Can we not distinguish, saith the Father, betwixt the Fault of the man, and the truth of God? can our dullnesse make no difference between Iacob and Esau, because they were (both of them) nourished in the same Family? can we make no distinction between sincerity of Doctrine,
Can we not distinguish, Says the Father, betwixt the Fault of the man, and the truth of God? can our dullness make no difference between Iacob and Esau, Because they were (both of them) nourished in the same Family? can we make no distinction between sincerity of Doctrine,
and corruption of manners, because they are both found in the same person? if the meanest capacity here present scorn to be accounted so grosse, let it shame us to forbear the Assemblies of the Church for no better reasons,
and corruption of manners, Because they Are both found in the same person? if the Meanest capacity Here present scorn to be accounted so gross, let it shame us to forbear the Assemblies of the Church for no better Reasons,
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and anon wi• … l swear, curse, yea perhaps blaspheme, yet that God is Author of the first, his Doctrine, but himself onely of his impiety and sacrilege.
and anon wi• … l swear, curse, yea perhaps Blaspheme, yet that God is Author of the First, his Doctrine, but himself only of his impiety and sacrilege.
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In the first chapter of the Epistle to Titus, the Apostle cites an Authority from a Cretian, Poet NONLATINALPHABET, from a Cretian Poet I say, a liar both by Country and profession;
In the First chapter of the Epistle to Titus, the Apostle cites an authority from a Cretian, Poet, from a Cretian Poet I say, a liar both by Country and profession;
how much more, 'tis Saint Austins argument still in the place formerly cited, should you willingly accept of the word of life, though it proceed from a Minister of blameable conversation?
how much more, it's Saint Austins argument still in the place formerly cited, should you willingly accept of the word of life, though it proceed from a Minister of blameable Conversation?
Nor do I endeavour Apologies for these shames of Levi: woe to them that separate Holinesse from the Priesthood, woe, I say, to them, whosoever they are.
Nor do I endeavour Apologies for these shames of Levi: woe to them that separate Holiness from the Priesthood, woe, I say, to them, whosoever they Are.
Take heed, I pray, lest while you seek a man, whose spotlesse life may answer your expectation, you carelessely neglect that Doctrine, which would lead you forth to everlasting happinesse, even without humane sufficiency.
Take heed, I pray, lest while you seek a man, whose spotless life may answer your expectation, you carelessly neglect that Doctrine, which would led you forth to everlasting happiness, even without humane sufficiency.
For if you gladly hear them onely who are just and holy, what great thing do you? did not even Herod the same? you shall see it plainly in my second part, which I am now to handle.
For if you gladly hear them only who Are just and holy, what great thing do you? did not even Herod the same? you shall see it plainly in my second part, which I am now to handle.
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For my Evangelist, if you observe him, makes the Kings good inclination towards Iohn, the only advocate to plead for him against the wicked suggestions of Herodias; who did not more passionately desire the pleasure of her incestuous bed,
For my Evangelist, if you observe him, makes the Kings good inclination towards John, the only advocate to plead for him against the wicked suggestions of Herodias; who did not more passionately desire the pleasure of her incestuous Bed,
Herod then must needs be truely of himself well inclined towards Iohn, otherwise he neither would nor could have so often resisted her entreaties, whose affections had enthralled him,
Herod then must needs be truly of himself well inclined towards John, otherwise he neither would nor could have so often resisted her entreaties, whose affections had enthralled him,
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and who desired nothing of him, but the silencing of that tongue, whose publike reprehensions were as prejudicial to his own honour, as to her contentment.
and who desired nothing of him, but the silencing of that tongue, whose public reprehensions were as prejudicial to his own honour, as to her contentment.
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But if we admit Herod to have been indeed a joyfull receiver of the word, we must acknowledge also some congruous and little cause of this his gladnesse,
But if we admit Herod to have been indeed a joyful receiver of the word, we must acknowledge also Some congruous and little cause of this his gladness,
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And granting this, what other thing do we but plead for Arminius, and bring in this Eastern Prince to grace his Triumph? For here's Herod, a man truely Faithfull, you say,
And granting this, what other thing do we but plead for Arminius, and bring in this Eastern Prince to grace his Triumph? For here's Herod, a man truly Faithful, you say,
Hence therefore, namely by granting that Herods gladnesse at the Preaching of the word was Sincere and unfeigned, it may seem to follow what Arminius labours to conclude, to wit, that a man truely justified may afterwards full from Grace, and become a reprobate.
Hence Therefore, namely by granting that Herods gladness At the Preaching of the word was Sincere and unfeigned, it may seem to follow what Arminius labours to conclude, to wit, that a man truly justified may afterwards full from Grace, and become a Reprobate.
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But the inconvenience is well avoided by distinguishing between Truth and Goodnesse: we must know, that an Action is not presently void of Sin, because 'tis free from hypocrisie.
But the inconvenience is well avoided by distinguishing between Truth and goodness: we must know, that an Actium is not presently void of since, Because it's free from hypocrisy.
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And to begin the discovery aright, we must first observe his Faith; which I take, (or rather find) to be Temporary; the fame that Saint Mark describes, chap. 4th ▪ at the 17th. verse.
And to begin the discovery aright, we must First observe his Faith; which I take, (or rather find) to be Temporary; the fame that Faint Mark describes, chap. 4th ▪ At the 17th. verse.
my Authority is Beza, • … adebat hic semen in saxosa loca, saith he, The sowers seed sell here upon stony ground. The servant must not be above his Master;
my authority is Beza, • … adebat hic semen in saxosa loca, Says he, The sower's seed fell Here upon stony ground. The servant must not be above his Master;
because it was not feigned, yet doth it as much differ from the nature and excellency of that which justifieth, as Ismael did from Isaak, he was no counterfeit child of Abraham, but yet begotten upon a bond-woman:
Because it was not feigned, yet does it as much differ from the nature and excellency of that which Justifieth, as Ishmael did from Isaac, he was no counterfeit child of Abraham, but yet begotten upon a bondwoman:
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No man can say that Iesus is the Lord, but by the holy Ghost, saith Saint Paul, 1 Cor. 12. and yet the devils themselves, constrained no doubt thereto by the evident power of Gods Spirit, non dicunt tantum, sed vociferantur, as one saith, they do not onely speak it, but proclaim it.
No man can say that Iesus is the Lord, but by the holy Ghost, Says Saint Paul, 1 Cor. 12. and yet the Devils themselves, constrained no doubt thereto by the evident power of God's Spirit, non dicunt Tantum, sed vociferantur, as one Says, they do not only speak it, but proclaim it.
Here are different works of the Spirit, you see, even upon reprobate and damned creatures. But Spiritus Paracletus erit vobiscum, saith Christ of the elect, Iohn the 14th. They shall receive the Spirit, not of Illumination only, but of Comfort. The Scripture, 'tis confessed, stiles them both by the name of Faith, but the one is a bare assent only unto the Doctrine preached, the other is a confident application of it;
Here Are different works of the Spirit, you see, even upon Reprobate and damned creatures. But Spiritus Paraclete erit vobiscum, Says christ of the elect, John the 14th. They shall receive the Spirit, not of Illumination only, but of Comfort. The Scripture, it's confessed, stile them both by the name of Faith, but the one is a bore assent only unto the Doctrine preached, the other is a confident application of it;
being justified by Faith we have peace with God, Rom. 5. at the 1. that other impure, carnal, and only stirr'd up by the force of some Worldly motives.
being justified by Faith we have peace with God, Rom. 5. At the 1. that other impure, carnal, and only stirred up by the force of Some Worldly motives.
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So were the Philosophers at Athens most gladly desirous to hear the Doctor of the Gentiles, not because their Souls were joy'd with the soundnesse of his Doctrine,
So were the Philosophers At Athens most gladly desirous to hear the Doctor of the Gentiles, not Because their Souls were joyed with the soundness of his Doctrine,
How could the Doctrine of Christian liberty but be welcome to many irreligious and loose people in Hierusalem? how could that news want ready entertainment, that promised such absolute and present freedom, both to themselves from the bondage of those annual ceremonies,
How could the Doctrine of Christian liberty but be welcome to many irreligious and lose people in Jerusalem? how could that news want ready entertainment, that promised such absolute and present freedom, both to themselves from the bondage of those annual ceremonies,
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and to their children also from the pain and peril of Circumcision? Iustification by Faith must needs joy them, that are loath to be at the charge of good Works;
and to their children also from the pain and peril of Circumcision? Justification by Faith must needs joy them, that Are loath to be At the charge of good Works;
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How many joyful hearers do these times afford, who yet never in their life desired, much lesse laboured, to attain a sense of the forgivenesse of Sins? Their joy imployes it self about other matters. The Preacher's eloquent, perhaps;
How many joyful hearers do these times afford, who yet never in their life desired, much less laboured, to attain a sense of the forgiveness of Sins? Their joy employs it self about other matters. The Preacher's eloquent, perhaps;
Nay are they not those, that presse with eagernesse into these Assemblies, only that they may find, wherewith to busie their detracting humours? Here he wanted Art; there diligence; these lines were too carelesse; that strain too affected.
Nay Are they not those, that press with eagerness into these Assemblies, only that they may find, wherewith to busy their detracting humours? Here he wanted Art; there diligence; these lines were too careless; that strain too affected.
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Quibus plus Displices, si ominem sine aspiratione dixeris, saith St. Austin, quam si hominem oderis, men that had rather you should break a Commandement, than offend a Grammar rule;
Quibus plus Displices, si ominem sine aspiration Dixers, Says Saint Austin, quam si hominem oderis, men that had rather you should break a Commandment, than offend a Grammar Rule;
But let such Auditours know, animis, non auribus loquimur, (as Seneca hath it) we speak to your consciences, not to your ears, and desire, not so much to please, as to save your Souls.
But let such Auditors know, animis, non auribus loquimur, (as Senecca hath it) we speak to your Consciences, not to your ears, and desire, not so much to please, as to save your Souls.
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I much wonder therefore at our English Arminius, I mean Thompson, in the 5. chapter of his Diatriba, that makes the difference, according to Scripture as he pretends, between the wavering or Temporary, and Iustifying Faith, to be only temporis tantum aut gradus, non rei et essentiae, that is, that they differ not essentially and in nature one from another,
I much wonder Therefore At our English Arminius, I mean Thompson, in the 5. chapter of his Diatriba, that makes the difference, according to Scripture as he pretends, between the wavering or Temporary, and Justifying Faith, to be only Temporis Tantum Or gradus, non rei et essentiae, that is, that they differ not essentially and in nature one from Another,
and when it fails, that his Iustification also ceaseth and is broken off: and so the Title of his Diatriba is made good, de interscisione Gratiae, &c.
and when it fails, that his Justification also ceases and is broken off: and so the Title of his Diatriba is made good, the interscisione Gratiae, etc.
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Those things are distinguish'd essentially, and in nature, that differ as I have shewed these to do, that is to say first in the cause. The Temporary Faith proceeding only from some general and inferiour operation of the Holy Spirit, commonly incident unto reprobates and wicked men, who doubtlesse feel many times Impulses,
Those things Are distinguished essentially, and in nature, that differ as I have showed these to do, that is to say First in the cause. The Temporary Faith proceeding only from Some general and inferior operation of the Holy Spirit, commonly incident unto Reprobates and wicked men, who doubtless feel many times Impulses,
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whereas Iustifying Faith proceeds from that supreme and most special working of the Spirit, which is proper to the Elect, and alwayes effectual to Salvation.
whereas Justifying Faith proceeds from that supreme and most special working of the Spirit, which is proper to the Elect, and always effectual to Salvation.
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Secondly they differ in the things themselves, or in their Definition: That, viz. Temporary Faith, being only a bare assent unto the Doctrine preached;
Secondly they differ in the things themselves, or in their Definition: That, viz. Temporary Faith, being only a bore assent unto the Doctrine preached;
For as Temporary Faith may be the Mother of an unfeigned joy, which yet is not presently to be thought commendable, only because it is not counterfeit.
For as Temporary Faith may be the Mother of an unfeigned joy, which yet is not presently to be Thought commendable, only Because it is not counterfeit.
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as to hear him tell of a Messiah that was to come, of his strange Baptism, that he would Bapt ze men with fire; of the excellency of the Messiah's person, seeing Iohn, (whose grave Aust• … rity freed him from all suspicion of any complemental excesse) confessed himself not worthy to untye the the latchet of his Shooe.
as to hear him tell of a Messiah that was to come, of his strange Baptism, that he would Bapt ze men with fire; of the excellency of the Messiah's person, seeing John, (whose grave Aust• … rity freed him from all suspicion of any complemental excess) confessed himself not worthy to untie the the latchet of his Shoe.
He might be affected with his grave discourse, and Treatings of Justice, Temperance, Fortitude and other Princely qualities, wherwith doubtlesse the Baptist knew very well how to entertain him.
He might be affected with his grave discourse, and Treatings of justice, Temperance, Fortitude and other Princely qualities, wherewith doubtless the Baptist knew very well how to entertain him.
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Now how could it but rejoyce a King, to hear those, no lesse politique, than Divine instructions, copied out in the third of Luke, where in at once he taught the people charity, the Publicars conscience, the Souldiers contentment and modesty? Thus did he ease Herod in governing,
Now how could it but rejoice a King, to hear those, no less politic, than Divine instructions, copied out in the third of Lycia, where in At once he taught the people charity, the Publicars conscience, the Soldiers contentment and modesty? Thus did he ease Herod in governing,
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and so mocked and despised him as he did, no, cadebat hic semen in terram petrosam, all this seed fell upon stony ground: and that you may know that it did so indeed, by and by it Sprung up; you may see a blade of it, almost as soon as it is sowen:
and so mocked and despised him as he did, no, cadebat hic semen in terram petrosam, all this seed fell upon stony ground: and that you may know that it did so indeed, by and by it Sprung up; you may see a blade of it, almost as soon as it is sown:
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And because one Action, or two onely, are scarse able to prove a man Good, he claimes the Title by a multitude, he doth many things, perhaps feed• … the hungry, clothes the naked that were in Israel; Fasts twice every week perhaps, gives Tythe of all his possessions precisely,
And Because one Actium, or two only, Are scarce able to prove a man Good, he claims the Title by a multitude, he does many things, perhaps feed• … the hungry, clothes the naked that were in Israel; Fasts twice every Week perhaps, gives Tithe of all his possessions precisely,
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ard though perhaps Herod might do him at this time no worship, by way of oppression, or covetousnesse, or Idolatrie; yet so long as he kept Herodias, he was a true votary and servant of Satan, and his Incest with his brother Philips wife, a welcome oblation.
ard though perhaps Herod might do him At this time no worship, by Way of oppression, or covetousness, or Idolatry; yet so long as he kept Herodias, he was a true votary and servant of Satan, and his Incest with his brother Philips wife, a welcome oblation.
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for enquire but a little, wherein the strength of his devotion lyeth, you will find, he had rather behead a Prophet, than displease a Minion; he had rather hazzard the losse of Religion it self,
for inquire but a little, wherein the strength of his devotion lies, you will find, he had rather behead a Prophet, than displease a Minion; he had rather hazard the loss of Religion it self,
Those many things which he did, must all end in one Herodias. So inconsiderately wicked was t• … is Galilaean, that he staines the beauty of all his former Actions,
Those many things which he did, must all end in one Herodias. So inconsiderately wicked was t• … is Galilaean, that he stains the beauty of all his former Actions,
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For this we must know, the Gospel hath glo• … s'd upon both the Tables of the law, farre beyond the strictnesse of Phari• … aical Interpreters, teaching us by eff• … ct,
For this we must know, the Gospel hath glo• … said upon both the Tables of the law, Far beyond the strictness of Phari• … aical Interpreters, teaching us by eff• … ct,
H• … c u• … i vir non est, ut sit adulterium, as the Poet sc• … ffingly expresseth it, that a woman should be an Adultresse, that never entertained a paramour;
H• … c u• … i vir non est, ut sit adulterium, as the Poet sc• … ffingly Expresses it, that a woman should be an Adulteress, that never entertained a paramour;
He offends the same Majesty, in the breach of the seventh commandement, who lustfully climbeth up into his neighbours bed, which he doth, in the breach of the third, who sacrilegiously Blasphemes and curseth his Creator.
He offends the same Majesty, in the breach of the seventh Commandment, who lustfully climbs up into his neighbours Bed, which he does, in the breach of the third, who sacrilegiously Blasphemes and Curseth his Creator.
and become lyable to eternal damnation, by the breach of one, as really and assuredly (I say not so deeply perhaps or h• … inously, in regard of punishment) as if we had transgres• … ed them all.
and become liable to Eternal damnation, by the breach of one, as really and assuredly (I say not so deeply perhaps or h• … inously, in regard of punishment) as if we had transgres• … ed them all.
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For as that mans joy is but carnal, that looks not chiefly upon remission of sin, though he be otherwise entertained with never so great variety of guest and delight;
For as that men joy is but carnal, that looks not chiefly upon remission of since, though he be otherwise entertained with never so great variety of guest and delight;
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yea, though he should be supposed, even from his youth up, with that rich youngster in the Gospel, to have kept the Tenour of all the other nine Commandements very strictly.
yea, though he should be supposed, even from his youth up, with that rich youngster in the Gospel, to have kept the Tenor of all the other nine commandments very strictly.
The voice of our Preachers now is as the voice of the Prophets were of old ( Ezek. 32. 32.) we detain your eares, our Sermons are (perhaps) unto you, as a lovely Song of one that hath a pleasant voice;
The voice of our Preachers now is as the voice of the prophets were of old (Ezekiel 32. 32.) we detain your ears, our Sermons Are (perhaps) unto you, as a lovely Song of one that hath a pleasant voice;
you are content to hear our words, but the world sees, and your own conscience telleth you, you do them not. I speak this of the greater part of our hearers in these daies.
you Are content to hear our words, but the world sees, and your own conscience Telleth you, you do them not. I speak this of the greater part of our hearers in these days.
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And as for them, who think they ought to be excepted out of the list, as being neither idle, nor curious, nor unprofitable hearers, but doers of the word, Alas!
And as for them, who think they ought to be excepted out of the list, as being neither idle, nor curious, nor unprofitable hearers, but doers of the word, Alas!
for then the Disciples of Christ must have been called Christians, in Heaven onely, not at Antioch: but I require the absence of all darling and beloved sinnes;
for then the Disciples of christ must have been called Christians, in Heaven only, not At Antioch: but I require the absence of all darling and Beloved Sins;
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For the Law having a shadow of good Things to come, and not the very Image of he Things, can never with those Sacrifices which they offered year by year continually, make the commers thereunto perfect.
For the Law having a shadow of good Things to come, and not the very Image of he Things, can never with those Sacrifices which they offered year by year continually, make the comers thereunto perfect.
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Indeed my Author, who here b• … speaks these Hebrews, a Nation that strangely doted on their legal Ceremonies, did most profitably make the imperfection of their Law the subject of his discourse:
Indeed my Author, who Here b• … speaks these Hebrews, a nation that strangely doted on their Legal Ceremonies, did most profitably make the imperfection of their Law the Subject of his discourse:
Here's none that expect their part in the Covenant should be seal'd to them by the Sacrament of Circumcision; none that pretend to R• … mission of Sins by virtue of any Oblations of Levi; Lastly ▪ I dare be confident, here's none that looks for Iustification by the works of the moral Law;
Here's none that expect their part in the Covenant should be sealed to them by the Sacrament of Circumcision; none that pretend to R• … mission of Sins by virtue of any Oblations of Levi; Lastly ▪ I Dare be confident, here's none that looks for Justification by the works of the moral Law;
I shall therefore, by your patience, first briefly repeat the Argument wherein it hath pleased my Apostle to place his grand Proposition; and then handle • … t singly and alone, without relation to its other circumstances.
I shall Therefore, by your patience, First briefly repeat the Argument wherein it hath pleased my Apostle to place his grand Proposition; and then handle • … tO singly and alone, without Relation to its other Circumstances.
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Here's first a Disease, and that's a troubled Soul, conscience of Sins. Secondly here's a Remedy, namely one spiritual Evacuation, once being purg'd, &c. Thirdly here's the State of the patient after recovery:
Here's First a Disease, and that's a troubled Soul, conscience of Sins. Secondly here's a Remedy, namely one spiritual Evacuation, once being purged, etc. Thirdly here's the State of the patient After recovery:
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I confesse, that here are Patients too implied in this first word, Worshippers: Bu• … this particular shall stand as an Introduction to those that follow,
I confess, that Here Are Patients too implied in this First word, Worshippers: Bu• … this particular shall stand as an Introduction to those that follow,
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And if my discourse by Gods Blessing, may be so effectual, as to leave among you the happy Eruits of a good Canscience, it will be a blessed Antepast, and most convenient to go before that great Banquet or Feast that attends you.
And if my discourse by God's Blessing, may be so effectual, as to leave among you the happy Eruits of a good Conscience, it will be a blessed Antepast, and most convenient to go before that great Banquet or Feast that attends you.
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The Invention that first made us acquainted with forum conscientiae, a Court of Conscience, seems to have made that power of the Soul an absolute Iusticiarie. And indeed a slight enquiry will easily make it manifest, that there are not more solemn proceedings in a civil Court,
The Invention that First made us acquainted with forum conscientiae, a Court of Conscience, seems to have made that power of the Soul an absolute Justiciary. And indeed a slight enquiry will Easily make it manifest, that there Are not more solemn proceedings in a civil Court,
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only what's there committed to the execution of many several Persons, is here strangely dispatcht and done by the able disposition of one only Faculty. Conscience is in it self both Informer to accuse, and also Witnesse to testifie:
only what's there committed to the execution of many several Persons, is Here strangely dispatched and done by the able disposition of one only Faculty. Conscience is in it self both Informer to accuse, and also Witness to testify:
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For Is't not a wonder to see a man sit in Judgement against his own Soul? Is't not Fearful to see him impartially becomming his own Executioner? and yet this Truth wants no examples.
For Is't not a wonder to see a man fit in Judgement against his own Soul? Is't not Fearful to see him impartially becoming his own Executioner? and yet this Truth Wants no Examples.
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here our words must be censur'd, and our Actions a• … aign'd, and what • … 're shall be decreed by this Authority, our best way to be at quiet, is to be obedient.
Here our words must be censured, and our Actions a• … aigned, and what • … be shall be decreed by this authority, our best Way to be At quiet, is to be obedient.
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which through the violence of their tempting commands, make us to slight her verdicts, neglect her decrees; and then Conscience, which was given us at first for our health,
which through the violence of their tempting commands, make us to slight her verdicts, neglect her decrees; and then Conscience, which was given us At First for our health,
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I confesse the Apostle, chap. 5. v. 15. of the Epistle to Titus, tells us of some whose Consciences were defiled: and it's true, saith Aquinas, Par. 1. Quae • …. 19. Art. 13. inquinatioinest conscientiae, at non • … anquam accidens in subjecto, sed tanquam cognitum in cognitione.
I confess the Apostle, chap. 5. v. 15. of the Epistle to Titus, tells us of Some whose Consciences were defiled: and it's true, Says Aquinas, Par. 1. Quae • …. 19. Art. 13. inquinatioinest conscientiae, At non • … anquam Accidents in Subject, sed tanquam cognitum in cognition.
Besides I find, 1 Cor. 8. 12. NONLATINALPHABET, a Weak, or sickly Conscience; which, as though Sins were grown scarse, produceth a new kind of impieties,
Beside I find, 1 Cor. 8. 12., a Weak, or sickly Conscience; which, as though Sins were grown scarce, Produceth a new kind of impieties,
Ea enim est vis Conscientiae, saith Peter Martyr, ut opus adiaphoron, cum dub• … et ▪ m• … l• … m reddat, For Conscience, saith he, hath that un• … property, that its able to bring forth Sin out of indifferency,
Ea enim est vis Conscientiae, Says Peter Martyr, ut opus adiaphoron, cum dub• … et ▪ m• … l• … m reddat, For Conscience, Says he, hath that un• … property, that its able to bring forth since out of indifferency,
Yet if we enquire into the several faculties of Mans Soul, we shall find, that the word NONLATINALPHABET is there to be taken in the largest acception as it comprehends also that other animal facultie, which the Schools call NONLATINALPHABET:
Yet if we inquire into the several faculties of men Soul, we shall find, that the word is there to be taken in the Largest acception as it comprehends also that other animal faculty, which the Schools call:
and consequently that Weaknesse, which the Apostle mentions to proceed rather from an imperfection in their Knowledge, than from any defect in their consciences properly, speaking.
and consequently that Weakness, which the Apostle mentions to proceed rather from an imperfection in their Knowledge, than from any defect in their Consciences properly, speaking.
or been perswaded, that whatsoever was sold in the Shambles was of like indifferency, their mouths would scarsely have offended their NONLATINALPHABET, n• … would their Consciences have ever check'd, for eating part of the Heathenish Sacrifices!
or been persuaded, that whatsoever was sold in the Shambles was of like indifferency, their mouths would scarcely have offended their, n• … would their Consciences have ever checked, for eating part of the Heathenish Sacrifices!
But their knowledge or persuasion concerning that, being but doubt• … ul and imperfect, begat in them that affliction, which might well be called a weak Conscience, I mean ex parte causae, because it proceeded from so grosse a weaknesse in their understanding.
But their knowledge or persuasion Concerning that, being but doubt• … ul and imperfect, begat in them that affliction, which might well be called a weak Conscience, I mean ex parte causae, Because it proceeded from so gross a weakness in their understanding.
and suggested to him, upon his attempt with Balshebah? How long did she forbear to tell him, Thou hast committed Adultery with Vriahs wife, Therefore thou art accursed?
and suggested to him, upon his attempt with Balshebah? How long did she forbear to tell him, Thou hast committed Adultery with Uriah's wife, Therefore thou art accursed?
David was many Months, some say a whole year, before his Conscience spake to him, and wakened him to that good Confession, I have sinned against the Lord.
David was many Months, Some say a Whole year, before his Conscience spoke to him, and wakened him to that good Confessi, I have sinned against the Lord.
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that so, though it of it self had no power to speak, yet with Rock and Mountains to help it, it might be able to give an Eccho to what he should deliver,
that so, though it of it self had no power to speak, yet with Rock and Mountains to help it, it might be able to give an Echo to what he should deliver,
I consesse then, this Faculty of the Soul, Conscience, is in it self some time distempered, and may then very well undergoe the censure and name of a Sinning Consciece.
I confess then, this Faculty of the Soul, Conscience, is in it self Some time distempered, and may then very well undergo the censure and name of a Sinning Conscience.
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But my Text speaks of another sort of Malady, which troubles and infests the Conscience, while Conscience is in it self in perfect health, and diligently accuseth Sin;
But my Text speaks of Another sort of Malady, which Troubles and infests the Conscience, while Conscience is in it self in perfect health, and diligently Accuseth since;
and may properly enough bear divers special Appellations, according as it stands divided, or looking unto, several degrees of Sin. I will name only two at present.
and may properly enough bear diverse special Appellations, according as it Stands divided, or looking unto, several Degrees of Sin. I will name only two At present.
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This is it, which my Apostle chiefly insinuates, according to St. Chrysostomes exposition, NONLATINALPHABET, in that the Jews did offer Sacrifice, it shews that they had a Conscience, which accused themselves of Sin:
This is it, which my Apostle chiefly insinuates, according to Saint Chrysostomes exposition,, in that the jews did offer Sacrifice, it shows that they had a Conscience, which accused themselves of since:
But could we see likewise those aniatus & ictus, as Socrates speaks in Tacit• …, those wounds and stripes, which so dreadfully afflict his threatned Soul;
But could we see likewise those aniatus & ictus, as Socrates speaks in Tacit• …, those wounds and stripes, which so dreadfully afflict his threatened Soul;
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could we see, how all his Meditations and purposes are made abortive, before they be halfborn, we should soon conclude him not only Sick, but that his Disease is past Galens help;
could we see, how all his Meditations and Purposes Are made abortive, before they be halfborn, we should soon conclude him not only Sick, but that his Disease is passed Galens help;
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We • … eed not distrust the efficacy of that Medicine ▪ wherein the Physician himself disdain• … s not to become the chief ingredient; and this will appear to be our case,
We • … eed not distrust the efficacy of that Medicine ▪ wherein the physician himself disdain• … s not to become the chief ingredient; and this will appear to be our case,
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if you'l but ▪ hear Saint Iohn describe the potion. The blood of Iesus Christ, saith he, chap. the first of his first Epistle, cleanseth us from all Sinne.
if You'll but ▪ hear Saint John describe the potion. The blood of Iesus christ, Says he, chap. the First of his First Epistle, Cleanseth us from all Sin.
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and changing the present shadows and imperfections, into Truths and substances, the many and but empty Ceremonies, by which the world was then busi• … d, into one absolute and well-pleasing Sacrifice. So my Text hath it NONLATINALPHABET.
and changing the present shadows and imperfections, into Truths and substances, the many and but empty Ceremonies, by which the world was then busi• … worser, into one absolute and Well-pleasing Sacrifice. So my Text hath it.
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For that faith, which the Synagogue professed, was therefore necessarily attended with a conscience of sins, because she expressely taught and prescribed to her followers, a reiteration of sacrifices:
For that faith, which the Synagogue professed, was Therefore necessarily attended with a conscience of Sins, Because she expressly taught and prescribed to her followers, a reiteration of Sacrifices:
for that must needs cause them to suspect the sufficiency of each former Attonment. But the very Tenour of our most holy profession fully cures us of that doubting disease:
for that must needs cause them to suspect the sufficiency of each former Atonement. But the very Tenor of our most holy profession Fully cures us of that doubting disease:
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in as much as it plainly assured us, that Christ having once suffered, the wrath of God exacts no further satisfaction. So my Apostle in the 9th. chap. of this present Epistle at the 26th. verse.
in as much as it plainly assured us, that christ having once suffered, the wrath of God exacts no further satisfaction. So my Apostle in the 9th. chap. of this present Epistle At the 26th. verse.
Dares Rome then tread the steps of old Hierusalem? doth she affect to turn this very remedy into a disease? For what else is her sacrifice of the Masse? wherein their profession is, that they dayly offer up again the body of Christ, thinking by their sacrilegious repetitions to adde some new suficiency to that great oblation.
Dares Room then tread the steps of old Jerusalem? does she affect to turn this very remedy into a disease? For what Else is her sacrifice of the Mass? wherein their profession is, that they daily offer up again the body of christ, thinking by their sacrilegious repetitions to add Some new suficiency to that great oblation.
So truely may it, in these Christian times, be verified of that City, what was observed of her being yet in Paganism. Roma magnam sibi assumpsisse videbatur Religionem, quae nullam respueret falsitatem.
So truly may it, in these Christian times, be verified of that city, what was observed of her being yet in Paganism. Roma magnam sibi assumpsisse Videbatur Religionem, Quae Nullam respueret falsitatem.
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Tis the acknowledgment of Leo the great, as they call him, one of her own Prelates, in his first Sermon upon the Nativity of Saint Peter and Saint Paul. Rome, saith he,
This the acknowledgment of Leo the great, as they call him, one of her own Prelates, in his First Sermon upon the Nativity of Saint Peter and Saint Paul. Rome, Says he,
therefore thought her self to be above all other Cities in the world chiefly Religious, because she became the common receptacle of all their Idolat• … ies.
Therefore Thought her self to be above all other Cities in the world chiefly Religious, Because she became the Common receptacle of all their Idolat• … ies.
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I, but yet Rome will still seem Orthodox for all this, and hath learn't from her Doctors of Transubstantiation, at least to evade and delude, where she cannot satisfy.
I, but yet Room will still seem Orthodox for all this, and hath learnt from her Doctors of Transubstantiation, At least to evade and delude, where she cannot satisfy.
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Let my Apostle then in this Text, nay in a solemn discourse of two whole chapters, not barely pronounce alone (which yet were more than enough, where such a Majesty dictates the words) let him not I say barely pronounce,
Let my Apostle then in this Text, nay in a solemn discourse of two Whole Chapters, not barely pronounce alone (which yet were more than enough, where such a Majesty dictates the words) let him not I say barely pronounce,
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but logically prove and conclude, that Christ can but once be offered up, sheel make him understand it de sacrificio cruento, onely of the bloody Sacrifice of the Crosse, not of that unbloody one of the Altar;
but logically prove and conclude, that christ can but once be offered up, sheel make him understand it de Sacrificio cruento, only of the bloody Sacrifice of the Cross, not of that unbloody one of the Altar;
But my Text soon quits her, by the suggestion of this one interrogatory. After Christ his bloody passion, remains there a conscience of sinnes or no, ex parte victimae? do our affrighted thoughts as yet inform us, that the greatnesse of our sinnes exceeds the sufficiency of his oblation? if so,
But my Text soon quits her, by the suggestion of this one interrogatory. After christ his bloody passion, remains there a conscience of Sins or no, ex parte Victimae? do our affrighted thoughts as yet inform us, that the greatness of our Sins exceeds the sufficiency of his oblation? if so,
than to Crucifie again the Lord of life? for he must in some sort be daily slain, that's daily offered: and so shall the Romane Priests supply the like place at this day under the Pope, which the Roman Souldiers once did under Pilate.
than to Crucify again the Lord of life? for he must in Some sort be daily slave, that's daily offered: and so shall the Roman Priests supply the like place At this day under the Pope, which the Roman Soldiers once did under Pilate.
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But they yeeld, you'l say perhaps, the oblation of the Crosse to be most absolute, and that the sacrifice of the Masse is onely requisite to make us capable,
But they yield, You'll say perhaps, the oblation of the Cross to be most absolute, and that the sacrifice of the Mass is only requisite to make us capable,
and which the wisdome of God found good to conveigh unto us by that means, viz. by means of the Mystical and unbloody sacrifice of the same body in the Masse;
and which the Wisdom of God found good to convey unto us by that means, viz. by means of the Mystical and unbloody sacrifice of the same body in the Mass;
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and so we shall runne, multiplying of sacrifices in infinitum; for what shall hinder? where shall we stop? an absurdity as hatefull to Religion, as nature.
and so we shall run, multiplying of Sacrifices in infinitum; for what shall hinder? where shall we stop? an absurdity as hateful to Religion, as nature.
Indeed, should God have given us his sonne in sacrifice, and yet have denied us a participation in his sufferings, what had it been but to have dealt with his Church, 〈 ◊ 〉 the Poets feign that Iupiter did with their Tantalus, that is, shewed her onely the means of her recovery,
Indeed, should God have given us his son in sacrifice, and yet have denied us a participation in his sufferings, what had it been but to have dealt with his Church, 〈 ◊ 〉 the Poets feign that Iupiter did with their Tantalus, that is, showed her only the means of her recovery,
but it presently dispatcheth the Spirit of Comfort, to bear that joyfull newes to our afflicted souls, that we are there in• … old for the Sonnes of God.
but it presently dispatcheth the Spirit of Comfort, to bear that joyful news to our afflicted Souls, that we Are there in• … old for the Sons of God.
The remedy thus applyed cures this conscience of sinnes too, ex parte reatus ▪ for there can remain no more guilt, no fear of punishment, where the holy Ghost himself vouchsafes to testifie, that Christ hath satisfied what we have deserved. But Alas!
The remedy thus applied cures this conscience of Sins too, ex parte Rheatus ▪ for there can remain no more guilt, no Fear of punishment, where the holy Ghost himself vouchsafes to testify, that christ hath satisfied what we have deserved. But Alas!
and then how can it sing the Lords Song in a strangeland? • … ow can that be a fit place for the Ditties of Sion, where Babylonish iniquity hath usurp'd the scepter? No,
and then how can it sing the lords Song in a strangeland? • … owe can that be a fit place for the Ditties of Sion, where Babylonish iniquity hath usurped the sceptre? No,
and where the Spirit tunes not the Anthemes of pea• … e, Conscience will not be long to towl the sad grones of desperation. Thus are our very souls subject to relapses, being as lyable to the distempers of sinne, as our bodies are to the assaults of sicknesse.
and where the Spirit Tunis not the Anthems of pea• … e, Conscience will not be long to towl the sad groans of desperation. Thus Are our very Souls Subject to relapses, being as liable to the distempers of sin, as our bodies Are to the assaults of sickness.
but once to be purged. Indeed it is true, both in the point of justification, and in that of the passion, we can but once be justified, but once be purged;
but once to be purged. Indeed it is true, both in the point of justification, and in that of the passion, we can but once be justified, but once be purged;
yet may the sense of these benefits be subject to reiteration. For a righteous man, though he be alwaies justified, yet doth not perhaps alwaies feel it:
yet may the sense of these benefits be Subject to reiteration. For a righteous man, though he be always justified, yet does not perhaps always feel it:
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laetitiam exoptat, saith one not untruely, non justificationem, he prayes not for justification, but Comfort; that God would then impart unto him on earth the joy of that sentence, which questionlesse was long before pronounced in Heaven.
laetitiam exoptat, Says one not untruly, non justificationem, he prays not for justification, but Comfort; that God would then impart unto him on earth the joy of that sentence, which questionless was long before pronounced in Heaven.
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If therefore with that good King, thou art desirous to cure this conscience of sinne, that is, to repossesse and recover again the happinesse of thy decaying Comforts, repent,
If Therefore with that good King, thou art desirous to cure this conscience of sin, that is, to repossess and recover again the happiness of thy decaying Comforts, Repent,
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But true Religion prescribes Antidotes many times as full of wonder, as health. Wouldest thou live a Christian life? thou must dye to thy own affections, and inordinate lusts;
But true Religion prescribes Antidotes many times as full of wonder, as health. Wouldst thou live a Christian life? thou must die to thy own affections, and inordinate Lustiest;
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yet sure I am, in case of great distresse, open and free confession to a lawfull Minister is most availeable, both to cure a conscience of sinne, as also to attain a sense and feeling of their forgivenesse; although the sentence of the Minister, 'tis confessed, be of it self no Absolution.
yet sure I am, in case of great distress, open and free Confessi to a lawful Minister is most available, both to cure a conscience of sin, as also to attain a sense and feeling of their forgiveness; although the sentence of the Minister, it's confessed, be of it self no Absolution.
For example, who knowes not, that Gods word barely spoken, is of it self able to challenge our belief? yet hath Divine goodnesse been so indulgent to humane infirmity,
For Exampl, who knows not, that God's word barely spoken, is of it self able to challenge our belief? yet hath Divine Goodness been so indulgent to humane infirmity,
Although therefore the promise of remission of sinnes, at what time soever a sinner repents him of his sinne, Ezek. 18. should be as persuasive, as 'tis certain, and induce into us a confidence of forgivenesse, no lesse easily and effectually,
Although Therefore the promise of remission of Sins, At what time soever a sinner repents him of his sin, Ezekiel 18. should be as persuasive, as it's certain, and induce into us a confidence of forgiveness, no less Easily and effectually,
yet hath God been pleased also to invest his Ministers with the power of the keies, to the intent, that seeing a man clothed with our own flesh, to represent his person,
yet hath God been pleased also to invest his Ministers with the power of the keys, to the intent, that seeing a man clothed with our own Flesh, to represent his person,
You know 'tis the very Tenour of our great Commission, sealed unto us by that King of Kings, our most Blessed Saviour, in the 20. of St. Iohns Gospel.
You know it's the very Tenor of our great Commission, sealed unto us by that King of Kings, our most Blessed Saviour, in the 20. of Saint Iohns Gospel.
Of what efficacy then, you'l say, is this declarative power? if it be but only to make a bare nar• … ation of forgivenesse to a penitent Sinner, 'tis no special power, 'tis • … o more than every Christian may do,
Of what efficacy then, You'll say, is this declarative power? if it be but only to make a bore nar• … ation of forgiveness to a penitent Sinner, it's no special power, it's • … oh more than every Christian may do,
and so by consequence it will follow upon this supposition, that in the case of that crying Adultery, Davids Conscience might have been sufficiently pacifyed with the good words of any common Israe• … ite;
and so by consequence it will follow upon this supposition, that in the case of that crying Adultery, Davids Conscience might have been sufficiently pacified with the good words of any Common Israe• … item;
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but in case of Sin, Nathan is most fit to be called to Counsel, and 'tis his word, not Hushai's, that shall best appease the inward clamours of an accusing Conscience.
but in case of since, Nathan is most fit to be called to Counsel, and it's his word, not Hushai's, that shall best appease the inward clamours of an accusing Conscience.
Amongst all the Sons of men we are said in Scripture to remit Sins; not that we have of our selves an absolving power, but that our words might give the greater satisfaction to afflicted Consciences;
among all the Sons of men we Are said in Scripture to remit Sins; not that we have of our selves an absolving power, but that our words might give the greater satisfaction to afflicted Consciences;
But what, you'l say, doth the Ministerial Act go before the Principal? may we declare what God hath not yet decreed? that were to play the Kings Interpreter, while he is silent;
But what, You'll say, does the Ministerial Act go before the Principal? may we declare what God hath not yet decreed? that were to play the Kings Interpreter, while he is silent;
or to publish a proclamation before it be penn'd. These seem to be great inconveniences. We must therefore understand, that upon the hearty and true contrition of a penitent Soul,
or to publish a proclamation before it be penned. These seem to be great inconveniences. We must Therefore understand, that upon the hearty and true contrition of a penitent Soul,
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to which Act of the Minister, God by promise adds the assistance of his persuading Spirit, and so the Sinner becomes certain of the remission of his Sin. In this sense therefore it is true, that we are first loosed on earth,
to which Act of the Minister, God by promise adds the assistance of his persuading Spirit, and so the Sinner becomes certain of the remission of his Sin. In this sense Therefore it is true, that we Are First loosed on earth,
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and then in Heaven, because that after the Ministerial Absolution pronounced here on earth, our Consciences do by the Spirit obtain an undoubted assurance, that we are loosed in Heaven.
and then in Heaven, Because that After the Ministerial Absolution pronounced Here on earth, our Consciences do by the Spirit obtain an undoubted assurance, that we Are loosed in Heaven.
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the means how to recover this Testimony, when upon our Sins we seem to lose it, humble Confession of our Sins, sometimes to God only, sometimes to his Ministers also,
the means how to recover this Testimony, when upon our Sins we seem to loose it, humble Confessi of our Sins, sometime to God only, sometime to his Ministers also,
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as my Text speaketh, once purged of sinne, and yet to have a conscience not duly sensible of this benefit, I mean the benefit of Absolution, by the lawfull Ministry, is but with those blinded Anamites, to be in the midst o• … the people of God, and yet not know it.
as my Text speaks, once purged of sin, and yet to have a conscience not duly sensible of this benefit, I mean the benefit of Absolution, by the lawful Ministry, is but with those blinded Anamites, to be in the midst o• … the people of God, and yet not know it.
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Nor do I hold it a weak argument of perfection, that Sathan so much desires to counterfeit this Estate, seeing things of mean condition are no objects for imposture;
Nor do I hold it a weak argument of perfection, that Sathan so much Desires to counterfeit this Estate, seeing things of mean condition Are no objects for imposture;
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And therefore Satan, that grand Impostor and deceiver of souls, that he may more securely cheat us of that which is true, labours with all subtlety to work in us a false similitude of this blessednesse;
And Therefore Satan, that grand Impostor and deceiver of Souls, that he may more securely cheat us of that which is true, labours with all subtlety to work in us a false similitude of this blessedness;
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and in stead of leaving us no conscience of sinne, many times leaves us no conscience at all. Saint Paul, chap. the 4th. of his fi• … st Epistle to Timothy, verse 2. fi• … ly describes such deluded ones, NONLATINALPHABET;
and in stead of leaving us no conscience of sin, many times leaves us no conscience At all. Saint Paul, chap. the 4th. of his fi• … Saint Epistle to Timothy, verse 2. fi• … lie describes such deluded ones,;
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Canst thou then, being a Noah, beget a Cham? make laughter the sonne of drunkennesse? canst thou after a beastly surfeit jest at it instead of weeping? canst thou lye in wait to deceive chastitie,
Canst thou then, being a Noah, beget a Cham? make laughter the son of Drunkenness? Canst thou After a beastly surfeit jest At it instead of weeping? Canst thou lie in wait to deceive chastity,
and then impudently boast of those Actions, of which nature her self is ashamed? If you be such, Beloved, it behoves me then to turn this part of my Sermon, which I intended for your consolation, into some Funeral discourse,
and then impudently boast of those Actions, of which nature her self is ashamed? If you be such, beloved, it behoves me then to turn this part of my Sermon, which I intended for your consolation, into Some Funeral discourse,
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your disease is not cur'd, but chang'd; in stead of the Fever, the burning Fever of a tormenting guilty conscience, you are fallen into a Lethargie, or dead sleep, of unsensibleness and stupidity of spirit;
your disease is not cured, but changed; in stead of the Fever, the burning Fever of a tormenting guilty conscience, you Are fallen into a Lethargy, or dead sleep, of unsensibleness and stupidity of Spirit;
let them enter and wound thy Conscience, that so thou maist both hunger and thirst after this remedy; by Teares and contrition labour to procure a sense of it;
let them enter and wound thy Conscience, that so thou Mayest both hunger and thirst After this remedy; by Tears and contrition labour to procure a sense of it;
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wherein those accusing thoughts shall be silenced, those distractions quieted and composed, and instead of Terrours and amazement, thy conscience shall speak nothing but peace unto thee.
wherein those accusing thoughts shall be silenced, those distractions quieted and composed, and instead of Terrors and amazement, thy conscience shall speak nothing but peace unto thee.
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Thus have I discoursd upon the words of my Text apart, and shewed you hitherto, what I was able to collect from each of them in particular by themselves.
Thus have I discoursed upon the words of my Text apart, and showed you hitherto, what I was able to collect from each of them in particular by themselves.
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Give me a man then after Gods own heart, one who condemns himself with as much severity, as he sinnes with fear; let his sorrow keep pace with his transgressions; and because he must daily offend, let his life be a perpetual repentance; yet may even such a Iob, such a just man,
Give me a man then After God's own heart, one who condemns himself with as much severity, as he Sins with Fear; let his sorrow keep pace with his transgressions; and Because he must daily offend, let his life be a perpetual Repentance; yet may even such a Job, such a just man,
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He may hold himself, for their sakes, unworthy of the blessings of this present life, as Saint Paul thought, he deserved not the high attribute and Title of an Apostle,
He may hold himself, for their sakes, unworthy of the blessings of this present life, as Saint Paul Thought, he deserved not the high attribute and Title of an Apostle,
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that argues his confidence of forgivenesse. I am unworthy to be called an Apostle; that shews, there was a conscience remaining in him, which some way accused his sin.
that argues his confidence of forgiveness. I am unworthy to be called an Apostle; that shows, there was a conscience remaining in him, which Some Way accused his since.
and though it were the Son of Kish onely, that unjustly flew the Gibeonites, yet may the famine starve all Iudah, in the reign of the son of Ishai, for that offence.
and though it were the Son of Kish only, that unjustly flew the Gibeonites, yet may the famine starve all Iudah, in the Reign of the son of Jesse, for that offence.
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Upon this conscience of sinne doth our English Letany, not without good cause, give entertainment to that petition, Remember not, Lord, the offences of our Fore-Fathers;
Upon this conscience of sin does our English Letany, not without good cause, give entertainment to that petition, remember not, Lord, the offences of our Fore-Fathers;
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yea what obstinate perversenesse were it, if we should refuse to make our petition to God, in those words of the Prophet Daniel; O Lord let thine anger be turned away, le• … t because of our sinnes,
yea what obstinate perverseness were it, if we should refuse to make our petition to God, in those words of the Prophet daniel; Oh Lord let thine anger be turned away, le• … tO Because of our Sins,
For as in the eyes of that Allseeing Majestie, a Thousand years are but as one day, so are as many generations but as one man. Now in a single offender, 'tis mercy that expects repentance a long time,
For as in the eyes of that All-seeing Majesty, a Thousand Years Are but as one day, so Are as many generations but as one man. Now in a single offender, it's mercy that expects Repentance a long time,
but succeeding ages, and the sinnes of Amaleks posterity, brought down that horrour of punishment, of which Saul, 1 Sam. 14. was ordained to be Executioner.
but succeeding ages, and the Sins of Amaleks posterity, brought down that horror of punishment, of which Saul, 1 Sam. 14. was ordained to be Executioner.
whereas had they from a conscience of their Fathers sinne, sued out pardon for those first offences, probably the punishment had not been of so high a nature, where the transgression should have been found of lesse continuance.
whereas had they from a conscience of their Father's sin, sued out pardon for those First offences, probably the punishment had not been of so high a nature, where the Transgression should have been found of less Continuance.
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unhappy and Frail men that we are, we may be again and again perplexed with the guilt of those very transgressions, which we once thought and verily perswaded our selves were forgiven.
unhappy and Frail men that we Are, we may be again and again perplexed with the guilt of those very transgressions, which we once Thought and verily persuaded our selves were forgiven.
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and when our Faith is so mix'd with doubting, our joy must needs be subject to much inconstancy; and if in the case of eternal salvation it self, our confidence may be buffetted sometimes with contrary fears, and almost degenerate into despair; much more,
and when our Faith is so mixed with doubting, our joy must needs be Subject to much inconstancy; and if in the case of Eternal salvation it self, our confidence may be buffeted sometime with contrary fears, and almost degenerate into despair; much more,
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Psalm, while David entreats pardon of God for that complicate sin, which he committed, in the case of Bathshebah and Vriah, that is, murthering the Husband,
Psalm, while David entreats pardon of God for that complicate since, which he committed, in the case of Bathsheba and Uriah, that is, murdering the Husband,
there he makes confession of his original guilt, and humbly entreats pardon for all his Actual offences. Dele omnes iniquitates meas, saith he, at the 10th. verse.
there he makes Confessi of his original guilt, and humbly entreats pardon for all his Actual offences. Deal omnes Iniquities meas, Says he, At the 10th. verse.
Lord blot out all mine iniquities whatsoever, and at the 12th. redde mihi laetitiam, &c. O give me the comfort of thy help again, and Stablish me with thy free Spirit.
Lord blot out all mine iniquities whatsoever, and At the 12th. red mihi laetitiam, etc. Oh give me the Comfort of thy help again, and Establish me with thy free Spirit.
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as not to have long before this time, entreated pardon for his youthfull transgressions? or that God himself so little regarded his prayer, whom his very soul loved, as that though he had begg'd,
as not to have long before this time, entreated pardon for his youthful transgressions? or that God himself so little regarded his prayer, whom his very soul loved, as that though he had begged,
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yet he had not obtained pardon for them? no doubt he had of a long time felt good assurance, and a sensible Testimony, that such his sinnes were forgiven him:
yet he had not obtained pardon for them? no doubt he had of a long time felt good assurance, and a sensible Testimony, that such his Sins were forgiven him:
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after purgation, after his being justified and acquitted from them by the blood of Christ, affright him with fear, sometimes of Temporal, sometimes of eternal punishment? where's then the Truth of my Apostles Doctrine, worshippers once purg'd, have no more conscience of sin?
After purgation, After his being justified and acquitted from them by the blood of christ, affright him with Fear, sometime of Temporal, sometime of Eternal punishment? where's then the Truth of my Apostles Doctrine, worshippers once purged, have no more conscience of since?
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First and absolutely in respect of that conscience of sinne, which we called ex parte victimae, they that are once purg'd in the blood of the lamb, do not with those Hebrews, which my Apostle deals with in the Text, again thirst after any further sacrifice; but their consciences rest fully assured, that all sinnes whatsoever may be perfectly done away by Christs one and great oblation.
First and absolutely in respect of that conscience of sin, which we called ex parte Victimae, they that Are once purged in the blood of the lamb, do not with those Hebrews, which my Apostle deals with in the Text, again thirst After any further sacrifice; but their Consciences rest Fully assured, that all Sins whatsoever may be perfectly done away by Christ one and great oblation.
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Secondly, it may be understood also in some sense, in respect of that conscience of sinne, which we called ex parte reatus; but not so absolutely here, as in the other;
Secondly, it may be understood also in Some sense, in respect of that conscience of sin, which we called ex parte Rheatus; but not so absolutely Here, as in the other;
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there is no man living, that sinneth not, even the just man himself, as the Scripture speaketh, falleth, that is, sinneth, more or lesse grievously, seven times a day, and by consequence wounds and loads his conscience with the guilt of sinne:
there is no man living, that Sinneth not, even the just man himself, as the Scripture speaks, falls, that is, Sinneth, more or less grievously, seven times a day, and by consequence wounds and loads his conscience with the guilt of sin:
however, it is certain, that at some times also the true servants of God, men truely justified and regenerate, have their hearts so sprinckled with the blood of Christ by faith,
however, it is certain, that At Some times also the true Servants of God, men truly justified and regenerate, have their hearts so sprinkled with the blood of christ by faith,
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and sense of Gods love and favour towards them, that they have no conscience, that is, no sense, no fear of guilt at all for any of their offences whatsoever.
and sense of God's love and favour towards them, that they have no conscience, that is, no sense, no Fear of guilt At all for any of their offences whatsoever.
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For as they are at some special times assured of their salvation, so are they likewise, in the same hours of comfort, assured of the remission of all sin.
For as they Are At Some special times assured of their salvation, so Are they likewise, in the same hours of Comfort, assured of the remission of all since.
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Fear not then thou fainting Christian, fear not, nor be dismaied, although thy tender and timorous conscience affrights thee sometimes perhaps, with the remembrance,
fear not then thou fainting Christian, Fear not, nor be dismayed, although thy tender and timorous conscience affrights thee sometime perhaps, with the remembrance,
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Whensoever thou findest them thus to return upon thee, distracting thy thoughts, and disturbing thy repose, cast thy self upon God, confesse them again, wash them both in the blood of Christ by Faith,
Whensoever thou Findest them thus to return upon thee, distracting thy thoughts, and disturbing thy repose, cast thy self upon God, confess them again, wash them both in the blood of christ by Faith,
so shall thy good God, who doubtlesse upon thy first repentance did truely remit and pardon them unto thee, upon thy second confession and tears, make thee become a second time,
so shall thy good God, who doubtless upon thy First Repentance did truly remit and pardon them unto thee, upon thy second Confessi and tears, make thee become a second time,
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For although the Iesuite, Salmeron I mean, be pleased to give us such an observation as this in his commentaries upon this chapter, ad iterandas confessiones nullâ lege arctamur aut Evangelicâ aut Apostolicâ.
For although the Iesuite, Salmeron I mean, be pleased to give us such an observation as this in his commentaries upon this chapter, ad iterandas confessiones nullâ lege arctamur Or Evangelicâ Or Apostolicâ.
yet though lawes be silent, I think, I have shewed examples, namely of that man after Gods own heart, that royal penitent and Prophet King David ▪ of the Prophet Daniel, and diverse others that might be alleged;
yet though laws be silent, I think, I have showed Examples, namely of that man After God's own heart, that royal penitent and Prophet King David ▪ of the Prophet daniel, and diverse Others that might be alleged;
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and afterwards advance them to Glory, and to the Fruition of those comforts, which shall never fail, by the same Jesus Christ our Lord, to whom with the Father and the Holy Ghost, three Persons, one Eternal, Almighty,
and afterwards advance them to Glory, and to the Fruition of those comforts, which shall never fail, by the same jesus christ our Lord, to whom with the Father and the Holy Ghost, three Persons, one Eternal, Almighty,
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