A sermon preached at the publiquf [sic] fast, March the eight in the afternoon, at St. Maries Oxford, before the members of the Honourable House of Commons there assembled by Henry Vaughan ... ; and printed by their order.
MATTH. 5. V. 20. Except your righteousnesse shall exceed the righteousnesse of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of Heaven.
MATTHEW. 5. V. 20. Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, you shall in no case enter into the Kingdom of Heaven.
THe Law in the beginning was given by God to perfect and regulate the Actions of Man. Now to the end it might be the better accommodated to the nature of this creature, the Law,
THe Law in the beginning was given by God to perfect and regulate the Actions of Man. Now to the end it might be the better accommodated to the nature of this creature, the Law,
Every disobedience being to receive a just recompence of reward, Heb. 2. v. 2. This therefore is stiled by the Apostle, The law of the carnall commandement, Heb. 7. 16. The spirituall and more purely divine part of the Law respected the soule of man, purifying it from all the stains & pollutions of thought.
Every disobedience being to receive a just recompense of reward, Hebrew 2. v. 2. This Therefore is styled by the Apostle, The law of the carnal Commandment, Hebrew 7. 16. The spiritual and more purely divine part of the Law respected the soul of man, purifying it from all the stains & pollutions of Thought.
Now the Phatisees, & generally the whole Leviticall Priesthood, though they seemed accurate both in the knowledge and practice of that Corpus Iuris of theirs,
Now the Pharisees, & generally the Whole Levitical Priesthood, though they seemed accurate both in the knowledge and practice of that Corpus Iuris of theirs,
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even unto supersticion, yet could not they out of their besotted dulnesse reach or pierce ininto the spirit & soule, thereof, their fight terminating in the outward 〈 ◊ 〉;
even unto Superstition, yet could not they out of their besotted dulness reach or pierce ininto the Spirit & soul, thereof, their fight terminating in the outward 〈 ◊ 〉;
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then as it respected the outward acts and carriage of the hand or tongue. For by their Divinity the most deliberately vicious of thoughts carried no guilt with it.
then as it respected the outward acts and carriage of the hand or tongue. For by their Divinity the most deliberately vicious of thoughts carried no guilt with it.
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and so indulgent, that they even contradicted the Canon, so forced and unnaturall, that their deductions 〈 ◊ 〉 that, which should have been the measure and rule of all their actions 〈 ◊ 〉 the Philosophers NONLATINALPHABET, a crooked rule;
and so indulgent, that they even contradicted the Canon, so forced and unnatural, that their deductions 〈 ◊ 〉 that, which should have been the measure and Rule of all their actions 〈 ◊ 〉 the Philosophers, a crooked Rule;
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there they daube it so with the Traditions of their Fathers and their owne, that it had even lost the face and visage which it received from God in the beginning.
there they daub it so with the Traditions of their Father's and their own, that it had even lost the face and visage which it received from God in the beginning.
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like that picture which Polycletes exposed to the censure and correction of the vulgar, became 〈 ◊ 〉, the true lines defaced, the proportions by unnaturall and unseemly additions marred,
like that picture which Polycletes exposed to the censure and correction of the Vulgar, became 〈 ◊ 〉, the true lines defaced, the proportions by unnatural and unseemly additions marred,
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but after the power of an endlesse life, Heb. 7. v. 16. This was he (spoken of by Malachy. 3. v. 3.) who was to sit as a refiner and purifier of silver, who should purifie the sons of 〈 ◊ 〉 and 〈 ◊ 〉 them as 〈 ◊ 〉 and silver, that they may offer into the Lord an offering in right eousnesse.
but After the power of an endless life, Hebrew 7. v. 16. This was he (spoken of by Malachy. 3. v. 3.) who was to fit as a refiner and purifier of silver, who should purify the Sons of 〈 ◊ 〉 and 〈 ◊ 〉 them as 〈 ◊ 〉 and silver, that they may offer into the Lord an offering in right eousnesse.
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1. The Condition, wherein you have these particulars. 1. The matter of it, righteousnesse. 2. The Subject, your righteousnesse. 3. Both the quality and latitude thereof, it must exceed that of the Scribes and Pharisees.
1. The Condition, wherein you have these particulars. 1. The matter of it, righteousness. 2. The Subject, your righteousness. 3. Both the quality and latitude thereof, it must exceed that of the Scribes and Pharisees.
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God who created the World and hung every moving creature in its proper Spheare, requireth as from 〈 ◊ 〉 Naturall Agents, a peremptory uniforme course of operation without swerving or desisting,
God who created the World and hung every moving creature in its proper Sphere, requires as from 〈 ◊ 〉 Natural Agents, a peremptory uniform course of operation without swerving or desisting,
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Though these two sorts of causes differ much in their manner of working, in that the former is urged and driven by some secret swinge and blind instinct;
Though these two sorts of Causes differ much in their manner of working, in that the former is urged and driven by Some secret swinge and blind instinct;
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the latter guided by the free unforced motions of its owne will, yet in respect of the regularity and constancy in operation, there ought to be a neare agreement;
the latter guided by the free unforced motions of its own will, yet in respect of the regularity and constancy in operation, there ought to be a near agreement;
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so that thy preduction of sinne is but the generation and birth of a Monster. For other creatures to intermit their native operations, is but 〈 ◊ 〉 in Nature,
so that thy preduction of sin is but the generation and birth of a Monster. For other creatures to intermit their native operations, is but 〈 ◊ 〉 in Nature,
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his soule being NONLATINALPHABET, an ever-moving substance, which neither sleep nor death it selfe can fetter; his life is but NONLATINALPHABET, (as the Pythagorean ) a collection of actions;
his soul being, an ever-moving substance, which neither sleep nor death it self can fetter; his life is but, (as the Pythagorean) a collection of actions;
For we are his workmanship created in Christ 〈 ◊ 〉 for good workes, Eph. 2. v 10. They that have looked narrowly into the composition and texture of his body, have sound that there is not the least 〈 ◊ 〉 there,
For we Are his workmanship created in christ 〈 ◊ 〉 for good works, Ephesians 2. v 10. They that have looked narrowly into the composition and texture of his body, have found that there is not the least 〈 ◊ 〉 there,
A Ship hastening towards Heaven was an excellent Emblem of a Christian, who must not lye hulling in the harbour of some 〈 ◊ 〉 sinne fixed upon an Anchor of security,
A Ship hastening towards Heaven was an excellent Emblem of a Christian, who must not lie hulling in the harbour of Some 〈 ◊ 〉 sin fixed upon an Anchor of security,
but in St. Pauls expression (drawne hence as 'tis conceived) must NONLATINALPHABET be carried with full expansive saile to the 〈 ◊ 〉 where he would be.
but in Saint Paul's expression (drawn hence as it's conceived) must be carried with full expansive sail to the 〈 ◊ 〉 where he would be.
Our stayes and refreshments must set forward our spirituall as our naturall life. Caesar could sleepe in a moving chariot, NONLATINALPHABET, ordering his very rest for action.
Our stays and refreshments must Set forward our spiritual as our natural life. Caesar could sleep in a moving chariot,, ordering his very rest for actium.
whereas standing waters breed but serpents and corruption? When rust seizeth upon the wheeles of a curious Watch, we look upon it as upon an artificiall well wrought piece of disorder and confusion:
whereas standing waters breed but Serpents and corruption? When rust seizes upon the wheels of a curious Watch, we look upon it as upon an artificial well wrought piece of disorder and confusion:
and he that contemplateth upon the fallow unmanured Soule, must apprehend it as the decayes and ruines of the glorious image of its Creator, a distracted wildernesse, a perplexed maze of iniquity, a Theater where one rude passion encountereth with another, one extreame of vertue assaulteth its opposite, with much hurry, confusion and distraction.
and he that contemplateth upon the fallow unmanured Soul, must apprehend it as the decays and ruins of the glorious image of its Creator, a distracted Wilderness, a perplexed maze of iniquity, a Theater where one rude passion encountereth with Another, one extreme of virtue assaulteth its opposite, with much hurry, confusion and distraction.
Hence it is that 〈 ◊ 〉 Alexand. and St. Ambrose make righteousnesse to be a Harmony and Symphony in the Soule, a right tuning of its faculties with admirable consent,
Hence it is that 〈 ◊ 〉 Alexander and Saint Ambrose make righteousness to be a Harmony and Symphony in the Soul, a right tuning of its faculties with admirable consent,
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and perpetuall subordination to the will of God, so that the want of it occasioneth jarring and discomposure (as what impious man is there, whose heart is not sometimes grated with the harsh closes of a self-convincing conscience?) Nor is this all.
and perpetual subordination to the will of God, so that the want of it occasioneth jarring and discomposure (as what impious man is there, whose heart is not sometime grated with the harsh closes of a self-convincing conscience?) Nor is this all.
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as the Scripture 〈 ◊ 〉, the 〈 ◊ 〉 man, like the voluptuous Widdow, is dead while he liveth, 1 Tim. 5, 6. For the spirit is life because of 〈 ◊ 〉, Rom. 8. 10. If then I cannot produce those flowing rivers of living water, a stream of good and pious works 〈 ◊ 〉 from the spring of graces within.
as the Scripture 〈 ◊ 〉, thee 〈 ◊ 〉 man, like the voluptuous Widow, is dead while he lives, 1 Tim. 5, 6. For the Spirit is life Because of 〈 ◊ 〉, Rom. 8. 10. If then I cannot produce those flowing Rivers of living water, a stream of good and pious works 〈 ◊ 〉 from the spring of graces within.
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Of material substances there is none that beareth a nearer resemblance to the minde of man then the flame, whose motion when ever you represse, you plainly extinguish.
Of material substances there is none that bears a nearer resemblance to the mind of man then the flame, whose motion when ever you repress, you plainly extinguish.
And since there is not a Power or Habit in the Soule but 〈 ◊ 〉 its extrinsecall perfection from the actions whereunto they are designed, there is not a faculty, not a grace, be it never so rich and noble in the soule, which receiveth not it's proportionable perfection according as it is more or lesse exercised.
And since there is not a Power or Habit in the Soul but 〈 ◊ 〉 its extrinsical perfection from the actions whereunto they Are designed, there is not a faculty, not a grace, be it never so rich and noble in the soul, which receives not it's proportionable perfection according as it is more or less exercised.
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And if you please let us cast our eye upon 〈 ◊ 〉, which a great part of men are used to set in that opposition to good workes, even this excellent and so much magnified vertue without the worke of Faith, and labour of love, is but a Carcasse.
And if you please let us cast our eye upon 〈 ◊ 〉, which a great part of men Are used to Set in that opposition to good works, even this excellent and so much magnified virtue without the work of Faith, and labour of love, is but a Carcase.
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For as the Body without the Spirit is dead, so Faith without workes is dead also, Iames 2. 26. You see here what is the Soule as it were that quickneth it, viz. this righteousnesse in the Text or good works.
For as the Body without the Spirit is dead, so Faith without works is dead also, James 2. 26. You see Here what is the Soul as it were that Quickeneth it, viz. this righteousness in the Text or good works.
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The Ninevites beliefe, Ion. 3. is described by their ready performance of the workes of humiliation at the Prophers summons. Our Saviour is most express;
The Ninevites belief, Ion. 3. is described by their ready performance of the works of humiliation At the Prophers summons. Our Saviour is most express;
This is the workc of God that we believe on him whom he hath sent, Ioh. 6. 26. We read Rom. 3. of a Law of Faith, now every law hath its 〈 ◊ 〉 〈 ◊ 〉, a directive vertue,
This is the workc of God that we believe on him whom he hath sent, John 6. 26. We read Rom. 3. of a Law of Faith, now every law hath its 〈 ◊ 〉 〈 ◊ 〉, a directive virtue,
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For with the heart man beleiveth unto righteousnesse, as the same Apostle Rom. 10. 10. For if Faith resideth in the heart, it must needs discover it selfe by the even tenour of the pulses beat in the arms, it cannot but breake forth into action.
For with the heart man Believeth unto righteousness, as the same Apostle Rom. 10. 10. For if Faith resideth in the heart, it must needs discover it self by the even tenor of the pulses beatrice in the arms, it cannot but break forth into actium.
Doubtlesse the life of all vertue (and to we call Faith) consisteth in the Pythagorean, NONLATINALPHABET, in the right inclination and election of the Will, joyned with a stirring vehement 〈 ◊ 〉 to act and execute her commands.
Doubtless the life of all virtue (and too we call Faith) Consisteth in the Pythagorean,, in the right inclination and election of the Will, joined with a stirring vehement 〈 ◊ 〉 to act and execute her commands.
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It is incident to the nature of all more refined effences to betray themselves by their operations, God in the Production and Administration of the world, the Soule by her reasening, and Faith by her effects.
It is incident to the nature of all more refined essences to betray themselves by their operations, God in the Production and Administration of the world, the Soul by her reasening, and Faith by her effects.
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Who is Christs faithfull servent, but he whom his Master when he commeth shall find doing, who with a serious case 〈 ◊ 〉 〈 ◊ 〉 acteth and executeth what was enjoyned him? 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 the Enge in the Gospell, and 〈 ◊ 〉 admission to his 〈 ◊ 〉.
Who is Christ faithful servient, but he whom his Master when he comes shall find doing, who with a serious case 〈 ◊ 〉 〈 ◊ 〉 Acts and Executeth what was enjoined him? 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 the Enge in the Gospel, and 〈 ◊ 〉 admission to his 〈 ◊ 〉.
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If then this heavenly vertue hath such a stirring, 〈 ◊ 〉 power to obedience and righteousnesse, it is not enough 〈 ◊ 〉 beleeving men like Melancholike Fantastickes, to 〈 ◊ 〉 themselves Princes to dreame of Crownes, 〈 ◊ 〉 and glory.
If then this heavenly virtue hath such a stirring, 〈 ◊ 〉 power to Obedience and righteousness, it is not enough 〈 ◊ 〉 believing men like Melancholic Fantastics, to 〈 ◊ 〉 themselves Princes to dream of Crowns, 〈 ◊ 〉 and glory.
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A fond fancying of Heaven, and a groundlesse contemplation of what 〈 ◊ 〉 thy bare presumption shall suggest, can transport nought of thee 〈 ◊ 〉, save a deluded thought.
A found fancying of Heaven, and a groundless contemplation of what 〈 ◊ 〉 thy bore presumption shall suggest, can transport nought of thee 〈 ◊ 〉, save a deluded Thought.
and these as farre as his fond fancie and imagination, But perhaps thou 〈 ◊ 〉 perswaded thy selfe thou art even from eternity inrolled in the Book of life,
and these as Far as his found fancy and imagination, But perhaps thou 〈 ◊ 〉 persuaded thy self thou art even from eternity enrolled in the Book of life,
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But make it appear thou art so by thy righteousnesse, make that election sure. Iacchiades tells us there is no man written there, but NONLATINALPHABET for his righteousnesse sake.
But make it appear thou art so by thy righteousness, make that election sure. Iacchiades tells us there is no man written there, but for his righteousness sake.
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but fixe thine eye upon the lower rounds of the ladder, and assure thy self with much confidence, that if thy good works here below be 〈 ◊ 〉 at all, thou art wiped out of the book of the living, thou art not written among the righteous.
but fix thine eye upon the lower rounds of the ladder, and assure thy self with much confidence, that if thy good works Here below be 〈 ◊ 〉 At all, thou art wiped out of the book of the living, thou art not written among the righteous.
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It hath been alwayes observable that the most earthy soules have with greatest presumption and confidence ever pretended to the more raised and highest agitations of the mind,
It hath been always observable that the most earthy Souls have with greatest presumption and confidence ever pretended to the more raised and highest agitations of the mind,
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yet conceited themselves to be NONLATINALPHABET spirituall, so farre exalted above the ordinary spheare of mortalls, that they disdained to make use of the body for any vertuous action, fancying themselves saved by the refined speculation of some hidden mysteries;
yet conceited themselves to be spiritual, so Far exalted above the ordinary sphere of mortals, that they disdained to make use of the body for any virtuous actium, fancying themselves saved by the refined speculation of Some hidden Mysteres;
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These be they which separate themselves, sensuall, having not the spirit, Iude v. 19. The curious Affectation of knowledge, joyned with a neglect of righteousnesse spreadeth it selfe farther,
These be they which separate themselves, sensual, having not the Spirit, Iude v. 19. The curious Affectation of knowledge, joined with a neglect of righteousness spreadeth it self farther,
For whereas Religion is the knowledge of the truth which is after Godlinesse, we are so much for the knowledge and the ever learning, that we have lost the godlines: we know not what is to visit the fatherles & Widdows in their afflictions, to cloath the naked,
For whereas Religion is the knowledge of the truth which is After Godliness, we Are so much for the knowledge and the ever learning, that we have lost the godliness: we know not what is to visit the fatherless & Widows in their afflictions, to cloth the naked,
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Therefore Nazianz. well defineth it by NONLATINALPHABET a right obedience, and NONLATINALPHABET, which is to be religious, is NONLATINALPHABET, with the Etymologist the reaching forth of the hand, to put ones life in his hands,
Therefore Nazianz well defineth it by a right Obedience, and, which is to be religious, is, with the Etymologist the reaching forth of the hand, to put ones life in his hands,
as Iob puts his 〈 ◊ 〉. 13. 14. that is in S. Gregories Allegorie, Cordis intentionē in opere ostendere, to shew forth the intention of the heart in the work.
as Job puts his 〈 ◊ 〉. 13. 14. that is in S. Gregories Allegory, Cordis intentionē in Opere ostendere, to show forth the intention of the heart in the work.
that this purgation was to be wrought according to its principles (so they terme faculties) NONLATINALPHABET, the reason understanding and will, not them without this.
that this purgation was to be wrought according to its principles (so they term faculties), the reason understanding and will, not them without this.
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For this, like some transparent body, transmitteth the beams when once they have chased away those, its grosse mists of dulnesse and ignorance into the Will, where they unite and concentring produce heat, which strongly worketh out the corruptions thence,
For this, like Some transparent body, transmitteth the beams when once they have chased away those, its gross mists of dulness and ignorance into the Will, where they unite and concentring produce heat, which strongly works out the corruptions thence,
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The wisdom of the Prudent is to understand his way, saith the wisest of men, Prov. 14. 8. This is that NONLATINALPHABET, the wisdom of the Iust, Luc. 1. 17. and that which is seated in the very heart-roots, 〈 ◊ 〉. 38. 36. The Philosopher that defined Science by Prudence, which is a Practick habit, was not much mistaken.
The Wisdom of the Prudent is to understand his Way, Says the Wisest of men, Curae 14. 8. This is that, the Wisdom of the Just, Luke 1. 17. and that which is seated in the very heart-roots, 〈 ◊ 〉. 38. 36. The Philosopher that defined Science by Prudence, which is a Practic habit, was not much mistaken.
The knowledge of God is to judgement and righteousnesse, as appeareth out of Ierem. 22. v. 15, 16. Thus Hos. 6. 3. where it is ut cognoscamus Dominum, that we may know the Lord, the Hebrew Scholiacs read it that we may worship and serve God.
The knowledge of God is to judgement and righteousness, as appears out of Jeremiah 22. v. 15, 16. Thus Hos. 6. 3. where it is ut cognoscamus Dominum, that we may know the Lord, the Hebrew Scholiacs read it that we may worship and serve God.
and yet our Saviour termeth them Fooles and Blind. For what greater argument could there be of ignorance, either exceeding grosse or most pernitiously wilfull in them,
and yet our Saviour termeth them Fools and Blind. For what greater argument could there be of ignorance, either exceeding gross or most perniciously wilful in them,
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then to offend with so much conjoyned light, and like Charon in Lucian, therefore to stumble because arrived from the darknesse of Hell in sight of the Sunne.
then to offend with so much conjoined Light, and like Charon in Lucian, Therefore to Stumble Because arrived from the darkness of Hell in sighed of the Sun.
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I told you out of S. Paul of a Wisdome (or rather prudence) of the flesh, a great bane of Piety, S. Austin expounds it of an unrighteous Civill Prudence.
I told you out of S. Paul of a Wisdom (or rather prudence) of the Flesh, a great bane of Piety, S. Austin expounds it of an unrighteous Civil Prudence.
And because I am told by some learned Interpreters, that the Scribes and Pharisees here, had they joyned righteousnesse and prudence together, might have sate in Moses his chaire uncontrolled,
And Because I am told by Some learned Interpreters, that the Scribes and Pharisees Here, had they joined righteousness and prudence together, might have sat in Moses his chair uncontrolled,
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The prudent man is alwayes the good man in Aristotle. For how is it possible that a Soule troubled and clouded with the fumes and mists of vicious affections can discover ought aright through that even glasse of corrupt passion, which presenteth things unto us with the same Obliquities and Deformities as it selfe is affected with;
The prudent man is always the good man in Aristotle. For how is it possible that a Soul troubled and clouded with the fumes and mists of vicious affections can discover ought aright through that even glass of corrupt passion, which presents things unto us with the same Obliquities and Deformities as it self is affected with;
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how can it fixe it selfe on the steady consideration of those infinite accidents, consequences, conjectures, oppositions, those intricacies and perplexities, those small particularities and circumstances that occurre in publique affaires? Saint Paul, Rom. 1. speaking of the Gentiles who withheld the Truth ( i. e. ) the light of nature and conscience in unrighteousnesse, saith, v. 21. That they became vaine in their imaginations,
how can it fix it self on the steady consideration of those infinite accidents, consequences, Conjectures, oppositions, those intricacies and perplexities, those small particularities and Circumstances that occurre in public affairs? Saint Paul, Rom. 1. speaking of the Gentiles who withheld the Truth (i. e.) the Light of nature and conscience in unrighteousness, Says, v. 21. That they became vain in their Imaginations,
Thus doth vice pervert and deprave the habit of Practick-Principles in us, yea and in a sort destroyeth even Rationall Nature it selfe, which (as the Schoole-men rightly) doth illuminate that Habit and informeth us in the test Expedients for the 〈 ◊ 〉 age of Warre, the recovery of Peace,
Thus does vice pervert and deprave the habit of Practick-Principles in us, yea and in a sort Destroyeth even Rational Nature it self, which (as the Schoolmen rightly) does illuminate that Habit and Informeth us in the test Expedients for the 〈 ◊ 〉 age of War, the recovery of Peace,
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for the regulating and preserving of humane societies. The Lacedemonian Magistrates rejected wholsome advice, because it proceeded from a loose Liver.
for the regulating and preserving of humane societies. The Lacedaemonian Magistrates rejected wholesome Advice, Because it proceeded from a lose Liver.
such as is to be seene in those who were about Stratocles and Demiclides who invite one another to State-Employments as to a golden Harvest, where you shall reape that mans honours, the second's Mannours, and the thirds great Office.
such as is to be seen in those who were about Stratocles and Demiclides who invite one Another to State-Employments as to a golden Harvest, where you shall reap that men honours, the second's Manors, and the thirds great Office.
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whereas the wise man casteth one Eye upon the Helme, and lifteth the other to the Starre in Heaven, by which he steereth his course in the midst of the Billowes.
whereas the wise man Cast one Eye upon the Helm, and lifts the other to the Star in Heaven, by which he steereth his course in the midst of the Billows.
Have we then a recourse to the Law and will of God, & we shall not need those unnatuall Instruments of the Machiavellians, Perjury, Lying, Deceit, Dissimulation, Vnjustice and the like.
Have we then a recourse to the Law and will of God, & we shall not need those unnatuall Instruments of the Machiavellians, Perjury, Lying, Deceit, Dissimulation, Unjustice and the like.
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The Christian Emperours therefore were wont to advise with the Governours of the Church, that nothing might be done contrary to the precepts of Religion,
The Christian emperors Therefore were wont to Advice with the Governors of the Church, that nothing might be done contrary to the Precepts of Religion,
And when their pathes are made darke and slippery enough, they proceed, like the Heathen of old, in performance of their ridiculous rites to Consus the God of Councells, Equos & Asinos Coronare; or like blinded Samson to lay hold on the goodly Pillars, them of Church or State;
And when their paths Are made dark and slippery enough, they proceed, like the Heathen of old, in performance of their ridiculous Rites to Consus the God of Counsels, Equos & Asses Coronare; or like blinded samson to lay hold on the goodly Pillars, them of Church or State;
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But sometimes, that they may the more certainly arrive at their deserved perdition, the Devill, he hangeth forth a light, such a one as I have seen in a Lampe burning and fed with a sophisticated and strangely tempered Oyle, which presented the Beholders with uncouth Serpents, Beasts, Antick shapes, and new-fangled Formes:
But sometime, that they may the more Certainly arrive At their deserved perdition, the devil, he hangs forth a Light, such a one as I have seen in a Lamp burning and fed with a sophisticated and strangely tempered Oil, which presented the Beholders with uncouth Serpents, Beasts, Antic shapes, and newfangled Forms:
or like him in the Gospell, they beginne to see men walking like Trees (i. e.) with the head, which beareth analogie with the root in the Tree, downewards; the King below the People.
or like him in the Gospel, they begin to see men walking like Trees (i. e.) with the head, which bears analogy with the root in the Tree, downwards; the King below the People.
S. Ambrose evinceth the necessary conjunction of civill Prudence and Righteousnesse from what is delivered of Solomon. That the wisdome of God was in him to doe judgement.
S. Ambrose evinceth the necessary conjunction of civil Prudence and Righteousness from what is Delivered of Solomon. That the Wisdom of God was in him to do judgement.
Indeed true righteousnesse hath much of that quality of light with it, that it must needs discover its glory to others benefit, it cannot be dammed up and smothered:
Indeed true righteousness hath much of that quality of Light with it, that it must needs discover its glory to Others benefit, it cannot be dammed up and smothered:
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it is that NONLATINALPHABET another mans good, yea, and more anothers then its owner, and therefore aptly resembled ty Oyle, which doth the outward parts of the party anointed more good, then the inward.
it is that Another men good, yea, and more another's then its owner, and Therefore aptly resembled ty Oil, which does the outward parts of the party anointed more good, then the inward.
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And though it hath this diffusive imparting nature with it, yet hath it this common too with every other more particular vertue, that it is NONLATINALPHABET, every mans owne possession,
And though it hath this diffusive imparting nature with it, yet hath it this Common too with every other more particular virtue, that it is, every men own possession,
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No quality can perfect or adorne the mind, save what is seated and inhereth therein. For he that glorieth in anothers rich endowments, betrayeth but his owne poverty in them.
No quality can perfect or adorn the mind, save what is seated and inhereth therein. For he that Glorieth in another's rich endowments, betrayeth but his own poverty in them.
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Every mans worke shall be made 〈 ◊ 〉 — and the fire shall try every mans work of what sort it is, saith S. Paul, 1 Cor. 3. 11. The allusion here, according to S. 〈 ◊ 〉, is unto severe Mint-masters, who required a strict account from their Refiners,
Every men work shall be made 〈 ◊ 〉 — and the fire shall try every men work of what sort it is, Says S. Paul, 1 Cor. 3. 11. The allusion Here, according to S. 〈 ◊ 〉, is unto severe Mint-masters, who required a strict account from their Refiners,
And since there is not a Soule, but must give an account to God for it selfe, not to be essoin'd or excused by a Dedimus potestatem, relation, dependence or pretence whatsoever, not to answer by other Proxie then its owne convicted conscience;
And since there is not a Soul, but must give an account to God for it self, not to be essoined or excused by a Dedimus potestatem, Relation, dependence or pretence whatsoever, not to answer by other Proxy then its own convicted conscience;
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thinke not to be covered under the supposed Mountaines of others merits (those Mountains will melt in the presence of God ) or a supply from the Saints and Martyrs righteousnesse.
think not to be covered under the supposed Mountains of Others merits (those Mountains will melt in the presence of God) or a supply from the Saints and Martyrs righteousness.
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For, non sunt condignae passiones, The Sufferings of this present Time are not worthy to be compared with the Glory which shall be revealed in us, Rom. 8. v. 18. Look what pressures soever the Saints endured in this life, they were in respect of themselves necessary, to consummate their owne vertue,
For, non sunt condignae Passions, The Sufferings of this present Time Are not worthy to be compared with the Glory which shall be revealed in us, Rom. 8. v. 18. Look what pressures soever the Saints endured in this life, they were in respect of themselves necessary, to consummate their own virtue,
and the most adorned is most thorny, they are Crownes of Equity and Goodnesse, as the Syriacke Text readeth it in 2. Tim. 4. 8. for in exact equality the least graine of 〈 ◊ 〉 overballanceth the most Transeendent and heaviest Passions.
and the most adorned is most thorny, they Are Crowns of Equity and goodness, as the Syriacke Text readeth it in 2. Tim. 4. 8. for in exact equality the least grain of 〈 ◊ 〉 overballanceth the most Transeendent and Heaviest Passion.
Not so (say they) least there be not enough for us and you, Mat. 25. 9. It must be then Vestrajustitia, your righteousnesse, yet, there was a feare, you see, in the wise Virgins, that there was not enough of this Oyle;
Not so (say they) least there be not enough for us and you, Mathew 25. 9. It must be then Vestrajustitia, your righteousness, yet, there was a Fear, you see, in the wise Virgins, that there was not enough of this Oil;
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When we view those which proceed from our own naturall strength and arme of flesh, we find the best of them to be but the Prophets soure grapes and evill figgs; yea, our most religious Actions, which are crowned with an influence of grace as they issue from depraved Principles,
When we view those which proceed from our own natural strength and arm of Flesh, we find the best of them to be but the prophets sour grapes and evil Figgs; yea, our most religious Actions, which Are crowned with an influence of grace as they issue from depraved Principles,
and mingle with that NONLATINALPHABET in Epiphanius, that streame of Brimstone, which runneth through the channells of the Soule, must needs contract if not an inherent staine and tincture thence, at leastwise much imperfection.
and mingle with that in Epiphanius, that stream of Brimstone, which Runneth through the channels of the Soul, must needs contract if not an inherent stain and tincture thence, At leastwise much imperfection.
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This then cannot be the sacrifice of righteousnesse wherewith God is pleased, Psal. 51. 19. it is but the Sacrifice of the corrupt thing, Mal. 1. 14. For God who cannot behold iniquity, requireth a righteousnesse as untainted as his own justice,
This then cannot be the sacrifice of righteousness wherewith God is pleased, Psalm 51. 19. it is but the Sacrifice of the corrupt thing, Malachi 1. 14. For God who cannot behold iniquity, requires a righteousness as untainted as his own Justice,
To whom shall we have recourse for that? Who eve• arrived at such perfection? Only the Lamb without spot and blemish, our blesse• Saviour, who on the Crosse bore our iniq•ities,
To whom shall we have recourse for that? Who eve• arrived At such perfection? Only the Lamb without spot and blemish, our blesse• Saviour, who on the Cross boar our iniq•ities,
For to this end were we redeemed, that we might be a people zealous of good workes The Sc•p•goate say the Jewes, made atonement 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 n, of the Law,
For to this end were we redeemed, that we might be a people zealous of good works The Sc•p•goate say the Jews, made atonement 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 n, of the Law,
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sanctifieth and accepteth them though they be but a paire of Turtle Doves and two young Pigeons, the poor womans offe•ing be they never so mean and contemptible.
Sanctifieth and Accepteth them though they be but a pair of Turtle Dove and two young Pigeons, the poor woman's offe•ing be they never so mean and contemptible.
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We which were before those Empty Vine, Hos. 10. 1. by the vertue, s•ccou•, and •nfl•ence, communicated from Christs suffe ings prove loaden with fu•l clusters and fruitfull in good workes.
We which were before those Empty Vine, Hos. 10. 1. by the virtue, s•ccou•, and •nfl•ence, communicated from Christ suff ings prove loaded with fu•l clusters and fruitful in good works.
His grace addeth life and colour to the 〈 ◊ 〉 ••eament of our morall actions, which are 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 with so much darknesse and thos me•struous raggges n 〈 ◊ 〉 64. 6. become that fine Linnen clean and w••te, which 〈 ◊ 〉 righteousnesse of the Saints. Rev. 19. 8. However we are, 〈 ◊ 〉 by Faith of our Saviours obedience, we are sanctified certainly by our own good works, which deriving an expiatory nature from his blood, wash off the deepest staines of concupiscence,
His grace adds life and colour to the 〈 ◊ 〉 ••eament of our moral actions, which Are 〈 ◊ 〉 〈 ◊ 〉 〈 ◊ 〉 with so much darkness and those me•struous raggges n 〈 ◊ 〉 64. 6. become that fine Linen clean and w••te, which 〈 ◊ 〉 righteousness of the Saints. Rev. 19. 8. However we Are, 〈 ◊ 〉 by Faith of our Saviors Obedience, we Are sanctified Certainly by our own good works, which deriving an expiatory nature from his blood, wash off the Deepest stains of concupiscence,
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Thus doe our vertues mitigate and abate our excesses, supply our defects, correct and qualifie the malignancy in our affections, exalting the whole man both in body and soule, to that strain of perfection, that the grossenesse of his nature will admit.
Thus do our Virtues mitigate and abate our Excesses, supply our defects, correct and qualify the malignancy in our affections, exalting the Whole man both in body and soul, to that strain of perfection, that the grossness of his nature will admit.
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and Institutes of lives of the Scribes and Pharisees, whereof the Historians & Criticks give you just account, give me leave to glance at some few particular Vices and Practises of theirs which more concerne us,
and Institutes of lives of the Scribes and Pharisees, whereof the Historians & Critics give you just account, give me leave to glance At Some few particular Vices and Practises of theirs which more concern us,
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though not of Profession and Discipline. To beginne with the name: I should incline to Epiphanius his opinion, who interpreteth the word Pharisee by Separatist.
though not of Profession and Discipline. To begin with the name: I should incline to Epiphanius his opinion, who interpreteth the word Pharisee by Separatist.
For thus St. Paul, Rom. 1. 1. who received his education in that Sect, being now called to be an Apostle, saith, with allusion to his former condition, that he was NONLATINALPHABET separated for the Gospell.
For thus Saint Paul, Rom. 1. 1. who received his education in that Sect, being now called to be an Apostle, Says, with allusion to his former condition, that he was separated for the Gospel.
It was part of their Vow to withdraw from the Sonnes of the Earth, who were but Scabellum pedum Pharisaeorum (as the Proverb ran) and the contagion of common breath,
It was part of their Voelli to withdraw from the Sons of the Earth, who were but Scabellum Pedum Pharisees (as the Proverb ran) and the contagion of Common breath,
and fancying themselves Men of that transcendent Holinesse, by way of eminency entitled themselves the Holy-Congregation; a stile familiarly abused by each prophane Conventicle,
and fancying themselves Men of that transcendent Holiness, by Way of eminency entitled themselves the Holy-Congregation; a style familiarly abused by each profane Conventicle,
and therefore were singular in each gesture, insomuch that to pray with a bended knee (which yet l conceive the light of Nature instructeth us to do) was a signe of a crest-〈 ◊ 〉 and over guilty soule;
and Therefore were singular in each gesture, insomuch that to pray with a bent knee (which yet l conceive the Light of Nature Instructeth us to do) was a Signen of a crest-〈 ◊ 〉 and over guilty soul;
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If you look upon them as interessed in publique affairs, they of all others were the most active and prevalent men in the Great Court of Sanhedrim; the Gospell maketh them still the leading men,
If you look upon them as interested in public affairs, they of all Others were the most active and prevalent men in the Great Court of Sanhedrim; the Gospel makes them still the leading men,
as who had gained such an opinion of Sanctity with the People, that they only bore the sway in matters of Civill & even of meer Ecclesiasticall cognizance.
as who had gained such an opinion of Sanctity with the People, that they only boar the sway in matters of Civil & even of mere Ecclesiastical cognizance.
They call the Councell against Christ, Iohn 11. still dispute his Doctrine, and 〈 ◊ 〉 him even to his Consummatumest. Saint Paula Ben 〈 ◊ 〉, and therefore neither Priest nor Levite,
They call the Council against christ, John 11. still dispute his Doctrine, and 〈 ◊ 〉 him even to his Consummatumest. Saint Paula Ben 〈 ◊ 〉, and Therefore neither Priest nor Levite,
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If we but consider them in reference to the Civil government. History mentions not more turbulent and seditious dispositions, nor greater opposers of the Regall Dignity;
If we but Consider them in Referente to the Civil government. History mentions not more turbulent and seditious dispositions, nor greater opposers of the Regal Dignity;
Men so obstinarely resolved to disobedience, that they could by no means be induced to sweare Allegiance to the Roman Emperour, to whose Scepter Conquest had long before subjected the Nation.
Men so obstinarely resolved to disobedience, that they could by no means be induced to swear Allegiance to the Roman Emperor, to whose Sceptre Conquest had long before subjected the nation.
first insiuuated themselves into the mindes of 〈 ◊ 〉 Women, as appears by their practise to supplant Herod, having with no 〈 ◊ 〉 〈 ◊ 〉 and malice endeavoured the deposing of 〈 ◊ 〉 before.
First insiuuated themselves into the minds of 〈 ◊ 〉 Women, as appears by their practice to supplant Herod, having with no 〈 ◊ 〉 〈 ◊ 〉 and malice endeavoured the deposing of 〈 ◊ 〉 before.
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I need not tell you of their exquisite Dissimulation and artificiall 〈 ◊ 〉 of the most impious designs under the most specious colour, who could 〈 ◊ 〉 Christ in the Gospell,
I need not tell you of their exquisite Dissimulation and artificial 〈 ◊ 〉 of the most impious designs under the most specious colour, who could 〈 ◊ 〉 christ in the Gospel,
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I could wish they were not imitated, by such as can render the most impious practices smooth and 〈 ◊ 〉, who can pull downe the Church with Gospell in their 〈 ◊ 〉;
I could wish they were not imitated, by such as can render the most impious practices smooth and 〈 ◊ 〉, who can pull down the Church with Gospel in their 〈 ◊ 〉;
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but for edifying the Temple for rearing it out of its dust & Cobwebs, into the beauty of holinesse. It were endlesse to trace them through all their crooked paths.
but for edifying the Temple for rearing it out of its dust & Cobwebs, into the beauty of holiness. It were endless to trace them through all their crooked paths.
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The Summe of what I have delivered of them, and somewhat more, you may be pleased to receive in a short and pithy Character, from the pen of the industrious Annalist.
The Sum of what I have Delivered of them, and somewhat more, you may be pleased to receive in a short and pithy Character, from the pen of the Industria Annalist.
But to consider them with something a nearer relation to this Text, they are (in the judgement of most men) under the iash here for these two respects. 1. For their Hypocriticall and meerly externall righteousnesse.
But to Consider them with something a nearer Relation to this Text, they Are (in the judgement of most men) under the jash Here for these two respects. 1. For their Hypocritical and merely external righteousness.
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Woe unto you Scribes and Pharisees hypocrites, seaven times in the Gospell for this day. 2. For their superstitious Will-worship, grounded either upon their own new 〈 ◊ 〉 fancyes,
Woe unto you Scribes and Pharisees Hypocrites, seaven times in the Gospel for this day. 2. For their superstitious Will-worship, grounded either upon their own new 〈 ◊ 〉 fancies,
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The word in the Arabick Text for NONLATINALPHABET seems to touch upon both these defects of their 〈 ◊ 〉, which signifieth, saith Kirstenius, excellere 〈 ◊ 〉 & copiâ, to exceed in goodnes, there is the quality, in plenty, there is the extent and latitude.
The word in the Arabic Text for seems to touch upon both these defects of their 〈 ◊ 〉, which signifies, Says Kirstenius, excellere 〈 ◊ 〉 & copiâ, to exceed in Goodness, there is the quality, in plenty, there is the extent and latitude.
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To begin with the quality: ours must not be NONLATINALPHABET a Pharisaicall Miniature, a cleansing of the outside of the cuppe, the specious outwards of a whited 〈 ◊ 〉,
To begin with the quality: ours must not be a Pharisaical Miniature, a cleansing of the outside of the cup, the specious outward of a whited 〈 ◊ 〉,
If we first search into the ground of their Hypocrisy, we shall find it to be that, which I mention'd in the beginning, the corrupt Interpretation of the Precept to a meere carnall sense,
If we First search into the ground of their Hypocrisy, we shall find it to be that, which I mentioned in the beginning, the corrupt Interpretation of the Precept to a mere carnal sense,
nor rack, they could looke into, yet every where prescribe most wholsome rules and admonitions, tending to the uprightnesse of the mind and intentions;
nor rack, they could look into, yet every where prescribe most wholesome rules and admonitions, tending to the uprightness of the mind and intentions;
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Though it be not a difficult matter to impose upon the sense and judgement of men, with whom Tynne may passe for silver (as the Phylosopher) or a baser Mettall dipped in gall for Gold;
Though it be not a difficult matter to impose upon the sense and judgement of men, with whom Tin may pass for silver (as the Philosopher) or a baser Mettle dipped in Gall for Gold;
Therefore is his Law Spirituall, Rom. 7. a Law of fire, Deut. 33. 2. He pleadeth in flames, Is. 66. By these he examineth thy dissembled humiliation & repentance, thy solemne Devotions, the stubble and trash of thy Performances.
Therefore is his Law Spiritual, Rom. 7. a Law of fire, Deuteronomy 33. 2. He pleads in flames, Is. 66. By these he examineth thy dissembled humiliation & Repentance, thy solemn Devotions, the stubble and trash of thy Performances.
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Dost thou then bridle thy angry thought? dost thou cast off thy offencive hand? stay the locle evibrations and glances of the eye? thou 〈 ◊ 〉 it out from thee for thy lascivious fight,
Dost thou then bridle thy angry Thought? dost thou cast off thy offencive hand? stay the locle evibrations and glances of the eye? thou 〈 ◊ 〉 it out from thee for thy lascivious fight,
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and with 〈 ◊ 〉 care should we shut up the windowes of the sences, that no alluring object shoote through with its gilded beames into the soule? It is a famous saying among the Jewes NONLATINALPHABET Thou Nazarite whom a religious vow hath abridged of wine, depart, look not thou on any side upon the Vine.
and with 〈 ◊ 〉 care should we shut up the windows of the Senses, that no alluring Object shoot through with its gilded beams into the soul? It is a famous saying among the Jews Thou Nazarite whom a religious Voelli hath abridged of wine, depart, look not thou on any side upon the Vine.
and the least pinch there be 〈 ◊ 〉, how inevitably killing is that which the Schoolemen terme Aberratio cordis in peccato, which is not the bare admission of a vitious thought,
and the least pinch there be 〈 ◊ 〉, how inevitably killing is that which the Schoolmen term Aberratio Cordis in Peccato, which is not the bore admission of a vicious Thought,
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but the recalling ofit and the reflecting on that thought anew with fresh delight? This like their percussion of the ill spirits in the bloud (according to late observation) breedeth a serpent in the heart.
but the recalling ofit and the reflecting on that Thought anew with fresh delight? This like their percussion of the ill spirits in the blood (according to late observation) breeds a serpent in the heart.
should 〈 ◊ 〉 not be our first and chiefest care to set the heart aright? This is that the Law requireth, that Cubit of the Sanctuary which measureth out judgements or rewards, not according to the pompe, shew, event and substance,
should 〈 ◊ 〉 not be our First and chiefest care to Set the heart aright? This is that the Law requires, that Cubit of the Sanctuary which measureth out Judgments or rewards, not according to the pomp, show, event and substance,
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A forme and visage of Godlinesse serves not the turne, it would better become one of those Pagan Mimicks in time of persecution to act and personate the Christian,
A Form and visage of Godliness serves not the turn, it would better become one of those Pagan Mimics in time of persecution to act and personate the Christian,
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and Sanctitas 〈 ◊ 〉 written in his forehead, The 〈 ◊ 〉 of life (as 'tis well observed) is described in the old Testament for the most part by NONLATINALPHABET 〈 ◊ 〉 sound and streight, Metaphors 〈 ◊ 〉 Timber, which must be sound not hollow,
and Sanctitas 〈 ◊ 〉 written in his forehead, The 〈 ◊ 〉 of life (as it's well observed) is described in the old Testament for the most part by 〈 ◊ 〉 found and straight, Metaphors 〈 ◊ 〉 Timber, which must be found not hollow,
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Our glory and 〈 ◊ 〉 must be like that of the Kings daughter, which 〈 ◊ 〉 all glorious within yet had her cloathing of 〈 ◊ 〉 〈 ◊ 〉, 〈 ◊ 〉 〈 ◊ 〉 of 〈 ◊ 〉 ke 〈 ◊ 〉 〈 ◊ 〉 with a ve sc colours, Psal. 45.. Moses had glory inhis face and 〈 ◊ 〉 ce comming down from the Mount.
Our glory and 〈 ◊ 〉 must be like that of the Kings daughter, which 〈 ◊ 〉 all glorious within yet had her clothing of 〈 ◊ 〉 〈 ◊ 〉, 〈 ◊ 〉 〈 ◊ 〉 of 〈 ◊ 〉 ke 〈 ◊ 〉 〈 ◊ 〉 with a ve sc colours, Psalm 45.. Moses had glory inhis face and 〈 ◊ 〉 ce coming down from the Mount.
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Therefore say some, it is said, that the Kingdome of Heaven must begin within us, Luc. 17. The Heart indeed is Primum Vivens in the method of Grace as well as nature.
Therefore say Some, it is said, that the Kingdom of Heaven must begin within us, Luke 17. The Heart indeed is Primum Living in the method of Grace as well as nature.
That light which now sheddeth 〈 ◊ 〉 its glories, was 〈 ◊ 〉 like that of the Eagles in the Revelat. 4 8. hidden within, else were it but as the shining of a Marble 〈 ◊ 〉 over the Tombe of corruption and 〈 ◊ 〉.
That Light which now sheds 〈 ◊ 〉 its Glories, was 〈 ◊ 〉 like that of the Eagles in the Revelation 4 8. hidden within, Else were it but as the shining of a Marble 〈 ◊ 〉 over the Tomb of corruption and 〈 ◊ 〉.
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〈 ◊ 〉 it is observable that Religion which b idleth the thought, 〈 ◊ 〉 many hundreds of 〈 ◊ 〉 before Lawes and Civill 〈 ◊ 〉 which are onely 〈 ◊ 〉 to 〈 ◊ 〉 the 〈 ◊ 〉.
〈 ◊ 〉 it is observable that Religion which b idleth the Thought, 〈 ◊ 〉 many hundreds of 〈 ◊ 〉 before Laws and Civil 〈 ◊ 〉 which Are only 〈 ◊ 〉 to 〈 ◊ 〉 the 〈 ◊ 〉.
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As in the 〈 ◊ 〉 〈 ◊ 〉, Col. 3. 5. 〈 ◊ 〉 uncleannes &c. are our 〈 ◊ 〉 upon earth, So in St. Gregories, 〈 ◊ 〉 est 〈 ◊ 〉 〈 ◊ 〉, 〈 ◊ 〉 is a 〈 ◊ 〉 〈 ◊ 〉 that goeth to the very 〈 ◊ 〉 〈 ◊ 〉 of the Mind;
As in the 〈 ◊ 〉 〈 ◊ 〉, Col. 3. 5. 〈 ◊ 〉 uncleanness etc. Are our 〈 ◊ 〉 upon earth, So in Saint Gregories, 〈 ◊ 〉 est 〈 ◊ 〉 〈 ◊ 〉, 〈 ◊ 〉 is a 〈 ◊ 〉 〈 ◊ 〉 that Goes to the very 〈 ◊ 〉 〈 ◊ 〉 of the Mind;
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that brings himselfe the sacrifice, and 〈 ◊ 〉 his own soule into a Temple. The Persian sacrificed the soule, conceiving that God wanted no other 〈 ◊ 〉.
that brings himself the sacrifice, and 〈 ◊ 〉 his own soul into a Temple. The Persian sacrificed the soul, conceiving that God wanted no other 〈 ◊ 〉.
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And indeed what gift more proper, which more befitting the spirituall Essence of God; then our most immateriall part? A Philosopher giveth you the reason;
And indeed what gift more proper, which more befitting the spiritual Essence of God; then our most immaterial part? A Philosopher gives you the reason;
though in succeeding times these and other rituals were enjoyned the Israelites as Types or 〈 ◊ 〉 avocations from Idolatry, (as Iustin Martyr and Mannonie conceive) they being as prone to the Aegyptians Idols as to their Fleshpots.
though in succeeding times these and other rituals were enjoined the Israelites as Types or 〈 ◊ 〉 avocations from Idolatry, (as Justin Martyr and Mannonie conceive) they being as prove to the egyptians Idols as to their Fleshpots.
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The Heathens well saw that Oblations NONLATINALPHABET without the Intentions of the mind were ineffectuall, but a needlesse Butchery, but NONLATINALPHABET Fuell not Sacrifice:
The heathens well saw that Oblations without the Intentions of the mind were ineffectual, but a needless Butchery, but Fuel not Sacrifice:
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nor could it be imagined that men of their knowledge should conceive their Gods to be like Flyes taken meerly with the steame of flesh or as dead carcasses, whose ill sent you keepe off with a precious oyntment or a rich persume.
nor could it be imagined that men of their knowledge should conceive their God's to be like Flies taken merely with the steam of Flesh or as dead carcases, whose ill sent you keep off with a precious ointment or a rich presume.
It must be contrite, sor if we offer aright and according to the rule, Exod. 30. We must conterere bruise our spices that we may examine subtilly the soundnesse and savour of them withinLooke we then to the Inside of our gifts, that we present not our God mith the Philistins Trespasse-offerings, Mice and Emrods set forth in Gold.
It must be contrite, sor if we offer aright and according to the Rule, Exod 30. We must conterere bruise our spices that we may examine subtly the soundness and savour of them withinLooke we then to the Inside of our Gifts, that we present not our God mith the philistines Trespass-offerings, Mice and Emrods Set forth in Gold.
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It is such a Fast that I have chosen, a day for a man to afflict his Soule, it is to bow downe his head as a bulrush to spread sack-cloath and ashes under him, wilt thou call this a Fast,
It is such a Fast that I have chosen, a day for a man to afflict his Soul, it is to bow down his head as a bulrush to spread Sackcloth and Ashes under him, wilt thou call this a Fast,
but must affect each faculty and affection as Saint Paul describeth that of the 〈 ◊ 〉, 2. Cor. 7. 11. which produced that general change, which wrought that 〈 ◊ 〉, that feare, that vehement desire, that zeale, &c. and through renovation of the mind.
but must affect each faculty and affection as Saint Paul Describeth that of the 〈 ◊ 〉, 2. Cor. 7. 11. which produced that general change, which wrought that 〈 ◊ 〉, that Fear, that vehement desire, that zeal, etc. and through renovation of the mind.
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The Conversion of a Proselyte according to the Iews was to be wrought by the admission of a New Soule, that of a Sinner, certainly by the Creation of a cleare heart.
The Conversion of a Proselyte according to the Iews was to be wrought by the admission of a New Soul, that of a Sinner, Certainly by the Creation of a clear heart.
Dost thou keepe downe a lust to day? is it not to give it some pause and intermission, that it may become more vigorous the day following? is it not to pen it in, that it may burst forth with greater flame? But admit thy rigour over thy lusts greater, it is but for one day in a whole moneth,
Dost thou keep down a lust to day? is it not to give it Some pause and intermission, that it may become more vigorous the day following? is it not to pen it in, that it may burst forth with greater flame? But admit thy rigour over thy Lustiest greater, it is but for one day in a Whole Monn,
and then onely when miseries or commands of Authority cast thee upon thy knees; the Pharisee fasted two daies every week at night contented himselfe with a few Sallets,
and then only when misery's or commands of authority cast thee upon thy knees; the Pharisee fasted two days every Week At night contented himself with a few Salads,
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But with us since the choice of Meates, the whip and haireloth are laid aside, to avoyd Iudaisme and Popery, are not we wisely become 〈 ◊ 〉? Bodily Exercise profit eth though little, little in respect of the godly end inward contrition of the Heart;
But with us since the choice of Meats, the whip and haireloth Are laid aside, to avoid Judaism and Popery, Are not we wisely become 〈 ◊ 〉? Bodily Exercise profit eth though little, little in respect of the godly end inward contrition of the Heart;
Are we Temples of the living God? 2. Cor. 6. 6. there shall in no wise enter into that Temple, any thing that is 〈 ◊ 〉 Rev elat. 21. 27. and shall we make them like 〈 ◊ 〉 the Aegyptians Temple, which within a specious magnificent Structure contain'd a Crocodile, or some such venomous Creature? what sinne can God more detest, which more injurious to his Omniscience then this selfe-obscuting, which more contrary to the simplicity of his Essence,
are we Temples of the living God? 2. Cor. 6. 6. there shall in no wise enter into that Temple, any thing that is 〈 ◊ 〉 Rev Elat. 21. 27. and shall we make them like 〈 ◊ 〉 the egyptians Temple, which within a specious magnificent Structure contained a Crocodile, or Some such venomous Creature? what sin can God more detest, which more injurious to his Omniscience then this selfe-obscuting, which more contrary to the simplicity of his Essence,
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then the having of a heart and a heart, this dcubling and simulation? Is it not the extremest folly thus to becom a ridiculous Pageant before the Eyes of God, who seeth not as man seeth, the eyes of Angels,
then the having of a heart and a heart, this dcubling and simulation? Is it not the Extremest folly thus to become a ridiculous Pageant before the Eyes of God, who sees not as man sees, the eyes of Angels,
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put 〈 ◊ 〉 y hand with Moses 〈 ◊ 〉 thy bosome, it will returne thence perhaps like his 〈 ◊ 〉 even as snow, but yet Leprous. That Leprosy was most uncleane and pernitious which was most white.
put 〈 ◊ 〉 y hand with Moses 〈 ◊ 〉 thy bosom, it will return thence perhaps like his 〈 ◊ 〉 even as snow, but yet Leprous. That Leprosy was most unclean and pernicious which was most white.
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If, I say thou desircst that cloathing of brightnesse and glory from the Crowne of the Head, to the Soale of of the Foot, see thou be throughly sanctified with good works not in body only,
If, I say thou desircst that clothing of brightness and glory from the Crown of the Head, to the soale of of the Foot, see thou be thoroughly sanctified with good works not in body only,
but in Spirit also, else thou hast but the Scribes long cloathing on still. The quantity and latitude whereof I come now to examine in the next particular.
but in Spirit also, Else thou hast but the Scribes long clothing on still. The quantity and latitude whereof I come now to examine in the next particular.
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the times are so averse from both, insomuch that the poor Christians humbling of his dust and ashes before the presence of his great God is as if he had kneeled and bowed in the Temple of Rimmon, and to view the blessed Virgin in Wood or Stone,
the times Are so averse from both, insomuch that the poor Christians humbling of his dust and Ashes before the presence of his great God is as if he had kneeled and bowed in the Temple of Rimmon, and to view the blessed Virgae in Wood or Stone,
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I should prefer the grossest superstition, before the accustomed prophanation, as conceiving NONLATINALPHABET the flattery of the Gods as Plato defineth the former, to be more tolerable,
I should prefer the Grossest Superstition, before the accustomed profanation, as conceiving the flattery of the God's as Plato defineth the former, to be more tolerable,
But if there be any filth to be washed away from the daughters of Sion, I could wish it were to be done aswell by the spirit of Judgement as that of fire. For the Lord 〈 ◊ 〉 both, I say. 4. v. 4. He requireth a fire indeed,
But if there be any filth to be washed away from the daughters of Sion, I could wish it were to be done aswell by the Spirit of Judgement as that of fire. For the Lord 〈 ◊ 〉 both, I say. 4. v. 4. He requires a fire indeed,
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Certainly, if injuries done to the Temples even of Devils have not escaped unpunish'd; Providence hath a judgement in store for the Sacrilegious attempts and irreverence of these times;
Certainly, if injuries done to the Temples even of Devils have not escaped unpunished; Providence hath a judgement in store for the Sacrilegious attempts and irreverence of these times;
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For the Actions of the Old Testament being more materiall and bodily as 〈 ◊ 〉 to the Genius of a Carnal People the Iewes, had their recompence proportion'd to their nature and quality, namely Terrene and sensible Benefits.
For the Actions of the Old Testament being more material and bodily as 〈 ◊ 〉 to the Genius of a Carnal People the Iewes, had their recompense proportioned to their nature and quality, namely Terrene and sensible Benefits.
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But the New Covenant which was to be written in the Heart, Ier. 31. v. 31. seq. and did NONLATINALPHABET as Pelusiot speaketh, requiring a more abstracted, immateriall worship, proposeth rewards of a farre greater perfection,
But the New Covenant which was to be written in the Heart, Jeremiah 31. v. 31. seq. and did as Pelusiot speaks, requiring a more abstracted, immaterial worship, Proposeth rewards of a Far greater perfection,
as being a better hope. Heb. 7. a better Covenant, & established upon better promises, Heb. 8. v.. 6. And certainly if the Old Covenant containeth in it any promises of eternall life, they are wrapt up in some obscure shadowes & dark Characters, which yet I confesse, men of greater Illumination have bin able to read,
as being a better hope. Hebrew 7. a better Covenant, & established upon better promises, Hebrew 8. v.. 6. And Certainly if the Old Covenant Containeth in it any promises of Eternal life, they Are wrapped up in Some Obscure shadows & dark Characters, which yet I confess, men of greater Illumination have been able to read,
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as the Patriark who looked for a City which hath foundations, Heb. 11. v. 10, or which is probable, received some glimps of it by a rude Landskip of traditiō.
as the Patriarch who looked for a city which hath foundations, Hebrew 11. v. 10, or which is probable, received Some glimpse of it by a rude Landskip of tradition.
For had Moses plainly propounded the Kingdom of Heaven as a reward, how was it possible that those grand Textuaries the Sadduces should deny a resurection? The latter Iewes though they are used to flatter themselves with hopes & elisian discourses of the Messiah his Kingdom with the joyes therof,
For had Moses plainly propounded the Kingdom of Heaven as a reward, how was it possible that those grand Textuaries the Sadducees should deny a resurrection? The latter Iewes though they Are used to flatter themselves with hope's & Elysian discourses of the Messiah his Kingdom with the Joys thereof,
S. Ierome hath rightly observed, perspicuum est, saith he Regnum Caelorum primum in Evangelio praedicari per Iohannem Baptistam, 〈 ◊ 〉 Salvatorem & Apostolos.
S. Jerome hath rightly observed, perspicuum est, Says he Kingdom Caelorum primum in Evangelio praedicari per John Baptistam, 〈 ◊ 〉 Salvatorem & Apostles.
a condition to this new Covenant of grace so essentially requisite, that it is altogether indispensable in all those, who having been blessed with the means & oportunity, have yet nglected the performance thereof.
a condition to this new Covenant of grace so essentially requisite, that it is altogether indispensable in all those, who having been blessed with the means & opportunity, have yet nglected the performance thereof.
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Without holinesse no man shall see the Lord, saith S. Paul. Heb. 12. 14. Our blessed Saviour is as expresse, if thou wilt enter into life, keep the Commandements.
Without holiness no man shall see the Lord, Says S. Paul. Hebrew 12. 14. Our blessed Saviour is as express, if thou wilt enter into life, keep the commandments.
Mat. 19. v. 17. Yea I am perswaded, that the thiefe on the Crosse, who made but one step from belief to sight enter'd not Paradise without the benefit of Righteousnesse.
Mathew 19. v. 17. Yea I am persuaded, that the thief on the Cross, who made but one step from belief to sighed entered not Paradise without the benefit of Righteousness.
For though there were no odds between his Conversion & Translation & might want time for the production of any outward act and the bringing forth of fruit;
For though there were no odds between his Conversion & translation & might want time for the production of any outward act and the bringing forth of fruit;
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since becom a true Believer, must have had of necessity that root & groundwork of love a most firm resolve of obedience, that NONLATINALPHABET as S. Chrysostome, the vertue of the mind & sanctified intentions, which are good effects, only not blown out & disclosed,
since become a true Believer, must have had of necessity that root & groundwork of love a most firm resolve of Obedience, that as S. Chrysostom, the virtue of the mind & sanctified intentions, which Are good effects, only not blown out & disclosed,
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& therfore have their reward, the Kingdom of Heaven. A reward of that transcendent value indeed, that our maturest fruit & compleatest labours are infinitely disproportion'd therto in that they carry no merit and condignity of glory.
& Therefore have their reward, the Kingdom of Heaven. A reward of that transcendent valve indeed, that our maturest fruit & compleatest labours Are infinitely disproportioned thereto in that they carry no merit and condignity of glory.
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and NONLATINALPHABET, though in somthing a wide exception even as the Hellenists doe in the old Testament, as Ezech. 27. v. 15. they render NONLATINALPHABET usually implying a gift, by NONLATINALPHABET a reward and elsew here frequently expresse Mercy & Bounty, by words that import Recompence & Iustice. We may content our selves with this;
and, though in something a wide exception even as the Hellenists do in the old Testament, as Ezekiel 27. v. 15. they render usually implying a gift, by a reward and elsew Here frequently express Mercy & Bounty, by words that import Recompense & Justice We may content our selves with this;
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As the harshnes of this commination should awaken unto righteousnesse the most sleeping benummed soul so should the Mention & promise of a Kingdom here, excite & allure to it the most edged ambitious Appetite as being the only object, which can at once both provoke and fully satisfy without glutting.
As the harshness of this commination should awaken unto righteousness the most sleeping benumbed soul so should the Mention & promise of a Kingdom Here, excite & allure to it the most edged ambitious Appetite as being the only Object, which can At once both provoke and Fully satisfy without glutting.
Every Tree, The tallest Cedars, those Princes of the Forrest as well as the shrubs and underwoods, The day that commeth shall burne them up, saith the Lord of Hosts (by Malach. c. 4.) that it shall leave them neither Root nor Branch.
Every Tree, The Tallest Cedars, those Princes of the Forest as well as the shrubs and underwoods, The day that comes shall burn them up, Says the Lord of Hosts (by Malachi c. 4.) that it shall leave them neither Root nor Branch.
By the Law of Moses, when War was to be made on a City, the Tree which bare wholsome fruit and like that in the Vision grew, whose height reached unto Heaven, the leaves faire, the fruit much,
By the Law of Moses, when War was to be made on a city, the Tree which bore wholesome fruit and like that in the Vision grew, whose height reached unto Heaven, the leaves fair, the fruit much,
When the Land overfloweth with sinne and trespasseth grievously; Noah, Job, and Daniel, were they in it, should deliver at least their owne Soules by their Righteousnesse, Ezech 14. v 14. Now then that the 〈 ◊ 〉 of confusion is stretched out, that the Axe is listed up not to lop off Boughes, or cut down 〈 ◊ 〉,
When the Land overfloweth with sin and trespasseth grievously; Noah, Job, and daniel, were they in it, should deliver At least their own Souls by their Righteousness, Ezekiel 14. v 14. Now then that the 〈 ◊ 〉 of confusion is stretched out, that the Axe is listed up not to lop off Boughs, or Cut down 〈 ◊ 〉,
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& already involved welnigh in al them of the Apostles, in 〈 ◊ 〉 of Robbers, in perils by our Countrymen in perils in the City, in perills in the Sea in perils among our very false Brethren; is it not time, think you as we tender the general good of our Country,
& already involved Wellnigh in all them of the Apostles, in 〈 ◊ 〉 of Robbers, in perils by our Countrymen in perils in the city, in perils in the Sea in perils among our very false Brothers; is it not time, think you as we tender the general good of our Country,
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and the Salvation of our own souls, that we bring forth fruit worthy of repentance, that we turn unto the Lord our God with all our Hearts, with fasting,
and the Salvation of our own Souls, that we bring forth fruit worthy of Repentance, that we turn unto the Lord our God with all our Hearts, with fasting,
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and with weeping, and with mourning, that we break off our sinnes by righteousuesse, that habit of prophaning Gods holy Name with bloody execrable oathes, Riot, all manner of Luxury, pride, rapin, oppression, incontinence, & c? These are our greatest enemies.
and with weeping, and with mourning, that we break off our Sins by righteousness, that habit of profaning God's holy Name with bloody execrable Oaths, Riot, all manner of Luxury, pride, rapin, oppression, incontinence, & c? These Are our greatest enemies.
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Then shal we like that Roman leader dazle & confound the eys of the adversaty with the light reflecting from our brighter armour, that Brest plate of righteousnes.
Then shall we like that Roman leader dazzle & confound the eyes of the adversaty with the Light reflecting from our Brighter armour, that Breast plate of righteousness.
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For when wee are rightly affected with this, wee 〈 ◊ 〉 up the foundations of many generatious, we become Repairers of the Breaches, and 〈 ◊ 〉 of the paths to dwell in.
For when we Are rightly affected with this, we 〈 ◊ 〉 up the foundations of many generatious, we become Repairers of the Breaches, and 〈 ◊ 〉 of the paths to dwell in.
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Is. 58. 12. Such a Fast resembleth the Coyne of that zealous Patriot 〈 ◊ 〉, which (as the Iewes report) was stamped on one side with Sackecloath and Ashes, on the other with a Crowne of gold.
Is. 58. 12. Such a Fast resembles the Coin of that zealous Patriot 〈 ◊ 〉, which (as the Iewes report) was stamped on one side with Sackecloath and Ashes, on the other with a Crown of gold.
Such is the blessed effect of Humiliation, especially when attended with Acts of charity, which are the Seales of the Covenant we make with God after our Fast;
Such is the blessed Effect of Humiliation, especially when attended with Acts of charity, which Are the Seals of the Covenant we make with God After our Fast;
and save the expence of a Meal? Consider what Alms doth, & how righteousnesse doth deliver (to wit from the snares of death) was the last speech of dying Tobit c. 14. So great is the affinity betwixt almesgiving and and righteousnesse, that the former in Daniel is expressed by NONLATINALPHABET righteousnesse.
and save the expense of a Meal? Consider what Alms does, & how righteousness does deliver (to wit from the snares of death) was the last speech of dying Tobit c. 14. So great is the affinity betwixt Almsgiving and and righteousness, that the former in daniel is expressed by righteousness.
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so for your Iustice. For stands it not with all reason and equity, that we should relieve them who with so much alacrity have hazarded their 〈 ◊ 〉 (and it is their misery that a more speedy death hath not quite dispatched them) to preserve ours to whose valour and magnanimity we owe in part that the breath of true Religion is not quite exhaled? Owe we not to them these faint shadowes (and even 〈 ◊ 〉 most deare unto us) of our Liberties and Proprieties,
so for your Justice For Stands it not with all reason and equity, that we should relieve them who with so much alacrity have hazarded their 〈 ◊ 〉 (and it is their misery that a more speedy death hath not quite dispatched them) to preserve ours to whose valour and magnanimity we owe in part that the breath of true Religion is not quite exhaled? Owe we not to them these faint shadows (and even 〈 ◊ 〉 most deer unto us) of our Liberties and Proprieties,
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If you desire that Plenteousnesse should once more visit your Palaces, and Peace your borders, with all the sweets that Blessed name carrieth with it bring forth that 〈 ◊ 〉 of Righteousnesse, which is sowen in Peace I am.
If you desire that Plenteousness should once more visit your Palaces, and Peace your borders, with all the sweets that Blessed name Carrieth with it bring forth that 〈 ◊ 〉 of Righteousness, which is sown in Peace I am.
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Then certainely will God withdraw his heavy arme, and deliver us from the hands of our enemies, that we may serve him without feare, in Holinesse and in Righteousnesse before him all the dayos of our Life. AMEN. FINIS.
Then Certainly will God withdraw his heavy arm, and deliver us from the hands of our enemies, that we may serve him without Fear, in Holiness and in Righteousness before him all the dayos of our Life. AMEN. FINIS.
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