The Christian's theorico-practicon: or, His whole duty consisting of knowledge and practice. Expressed in two sermons or discourses at S. Maryes in Oxon. By Robert Dyer, Mr. of Arts, late of Lincolne Colledge and Hart-hall in Oxon, now lecturer at the Devizes in Wiltshire.
where CHRIST IESVS (by the confession of the Apostle, 1. Cor. 3.11.) is the Foundation, and we by many joyntures and couplings make up the whole structure of his Church:
where CHRIST JESUS (by the Confessi of the Apostle, 1. Cor. 3.11.) is the Foundation, and we by many jointures and couplings make up the Whole structure of his Church:
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Now how low this foundation was layed, how farre hee humbled himselfe, and became of no reputation, is evident by his Incarnation, Birth, Passion, and the whole course of his life. Among other acts of his humiliation, please you to cast your eyes on one in the precedent verses of this Chapter; where you shall finde him (under whose feete, the earth and the inhabitants are but as a footstoole) washing the feete of his Disciples;
Now how low this Foundation was laid, how Far he humbled himself, and became of no reputation, is evident by his Incarnation, Birth, Passion, and the Whole course of his life. Among other acts of his humiliation, please you to cast your eyes on one in the precedent Verses of this Chapter; where you shall find him (under whose feet, the earth and the inhabitants Are but as a footstool) washing the feet of his Disciples;
not out of any theatricall vaine-glory, or Customary Ceremony, but from a sincere affection of lowlinesse and Humility. Where in performing so meane a service to the most servile and dishonorable parts of his owne servants,
not out of any theatrical vainglory, or Customary Ceremony, but from a sincere affection of lowliness and Humility. Where in performing so mean a service to the most servile and dishonourable parts of his own Servants,
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yea and among the rest of his Betrayer, he gave them a rare example of mutuall Charity, Benevolence, and Humility. Doth Majesty so farre stoope to misery, heaven to earth, GOD to man, the LORD to his Slaves? whither then shall miserable Man humble himselfe? Dust, dung, nothing, are termes sutable enough to his fraile condition.
yea and among the rest of his Betrayer, he gave them a rare Exampl of mutual Charity, Benevolence, and Humility. Does Majesty so Far stoop to misery, heaven to earth, GOD to man, the LORD to his Slaves? whither then shall miserable Man humble himself? Dust, dung, nothing, Are terms suitable enough to his frail condition.
How vile then is a proud man, how dissonant from the temper of his Saviour? Qui sedet super Cherubim proditoris pedes lavit, tu homo terra & pulvis effereris & intumescis? 'tis the meditation of an ancient Father on the place:
How vile then is a proud man, how dissonant from the temper of his Saviour? Qui sedet super Cherubin Proditoris pedes lavit, tu homo terra & Pulvis effereris & intumescis? it's the meditation of an ancient Father on the place:
The Disciple's Intellects were now sufficiently informed about this vertue of Humility, both by their Masters example to verse 12. and Precept in the 5 subsequent;
The Disciple's Intellects were now sufficiently informed about this virtue of Humility, both by their Masters Exampl to verse 12. and Precept in the 5 subsequent;
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there wanted nothing now but the reducing of their knowledge to practise. They could not bee ignorant that all morall vertues are seated in the Will, the practicall faculty of the soule to know them therefore and not doe them, would be no more beneficiall,
there wanted nothing now but the reducing of their knowledge to practise. They could not be ignorant that all moral Virtues Are seated in the Will, the practical faculty of the soul to know them Therefore and not do them, would be no more beneficial,
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My Text is the perfect Idaea of a Christians life, NONLATINALPHABET, his whole duty consisting both of knowledge and practise, and therefore fitter to be compounded then divided:
My Text is the perfect Idaea of a Christians life,, his Whole duty consisting both of knowledge and practise, and Therefore fitter to be compounded then divided:
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whereof the first is Knowledge, NONLATINALPHABET, if yee know these things ] the second, Practise ] NONLATINALPHABET, if yee doe them ] the third, the issue and benefit of both, Happinesse, NONLATINALPHABET, happie are yee ] The first is the onely ornament of the understanding, Knowledge ] The second the whole employment of the Will, Practise ] The third the consummate perfection of the whole man, Happinesse. Of these in their order,
whereof the First is Knowledge,, if ye know these things ] the second, practice ], if ye do them ] the third, the issue and benefit of both, Happiness,, happy Are ye ] The First is the only ornament of the understanding, Knowledge ] The second the Whole employment of the Will, practice ] The third the consummate perfection of the Whole man, Happiness. Of these in their order,
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If I might not seeme to trifle before so Iudicious an Audience, the first particle (if) should not escape mee, which is not here dubitative, but (as in many other places) suppositive:
If I might not seem to trifle before so Judicious an Audience, the First particle (if) should not escape me, which is not Here dubitative, but (as in many other places) suppositive:
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For the lesson taught was easie enough, especially to the apprehension of an Apostle or Disciple of CHRIST's, layed downe so evidently by the precept and example of their Master; so that he could not but conceive them sufficiently enformed,
For the Lesson taught was easy enough, especially to the apprehension of an Apostle or Disciple of Christ's, laid down so evidently by the precept and Exampl of their Master; so that he could not but conceive them sufficiently informed,
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distinct and rationall the onely distinction betweene man and beast: to reject knowledge then were to abandon humanity, to affect Ignorance were to put off man, and become either a beast or a dead Carkas: for so the Philosopher in Laertius puts the difference betweene an understanding man,
distinct and rational the only distinction between man and beast: to reject knowledge then were to abandon humanity, to affect Ignorance were to put off man, and become either a beast or a dead Carcase: for so the Philosopher in Laertius puts the difference between an understanding man,
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'Tis that Image of GOD, in which man was created, witnes the Apostle, Col. 3.10. admonishing us to put on the new man which is renewed in knowledge, after the Image of him that created him:
It's that Image of GOD, in which man was created, witness the Apostle, Col. 3.10. admonishing us to put on the new man which is renewed in knowledge, After the Image of him that created him:
Would we fructifie in grace? the seed and roote must be sowen and grounded in knowledge. That this knowledge is the first part and act of faith is denyed by one,
Would we fructify in grace? the seed and root must be sown and grounded in knowledge. That this knowledge is the First part and act of faith is denied by one,
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unlesse the knowledge of him be in some measure obtained. And the Angelicall doctor in his ma. 1.2.76. Quaest. 2. Art. distinguishing of in vincible and vincible ignorance, acknowledgeth the latter to be a sinne, if it bee in those things which we ought and are bound to know:
unless the knowledge of him be in Some measure obtained. And the Angelical Doctor in his ma. 1.2.76. Question 2. Art. distinguishing of in vincible and vincible ignorance, acknowledgeth the latter to be a sin, if it be in those things which we ought and Are bound to know:
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and what those are in his opinion, please you heare him speake for himselfe: Illa scilicet sine quorum scientiâ non potest quispiam debitumactum rectè exercere:
and what those Are in his opinion, please you hear him speak for himself: Illa scilicet sine quorum scientiâ non potest quispiam debitumactum rectè exercere:
Thus farre are the Schoolemen (whom they challenge as their owne) the Patrons of knowledge, so that even in their judgement wee cannot bee faithfull practitioners in the Church of CHRIST,
Thus Far Are the Schoolmen (whom they challenge as their own) the Patrons of knowledge, so that even in their judgement we cannot be faithful practitioners in the Church of CHRIST,
erit enim quando & ignorantiae poenas dabimus, quando scilicet ipsa ignorantia veniam non habebit; The time shall come when wee shall suffer for our Ignorance;
erit enim quando & ignorantiae poenas dabimus, quando scilicet ipsa ignorantia veniam non habebit; The time shall come when we shall suffer for our Ignorance;
Aliud enim est nescisse, aliud scire noluisse, &c. True it is that he offends more hainously, that sins through knowledge, then he that slips through Ignorance: but we may not therefore flie to Ignorance for an excuse:
Aliud enim est nescisse, Aliud Scire noluisse, etc. True it is that he offends more heinously, that Sins through knowledge, then he that slips through Ignorance: but we may not Therefore fly to Ignorance for an excuse:
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for 'tis one thing to be nescient, another to be wilfully Ignorant; this proceeding from the perversenesse of the Will, that from the defect of the faculty or meanes of knowledge. the perverse will indeed is most to bee reprooved,
for it's one thing to be nescient, Another to be wilfully Ignorant; this proceeding from the perverseness of the Will, that from the defect of the faculty or means of knowledge. the perverse will indeed is most to be reproved,
And to that intent, the Law (the only meanes of knowledge in it's time) was often proposed by GOD himselfe, to the diligent search and meditation of his people the Israelites. Witnesse, Deut. 6.6, 7, 8. & 9. verses.
And to that intent, the Law (the only means of knowledge in it's time) was often proposed by GOD himself, to the diligent search and meditation of his people the Israelites. Witness, Deuteronomy 6.6, 7, 8. & 9. Verses.
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and shalt talke of them when thou taryest in thine house, &c. and againe, Ios. 1.8. This booke of the Law shall not depart out of thy mouth, but thou shalt meditate therein day and night.
and shalt talk of them when thou taryest in thine house, etc. and again, Ios. 1.8. This book of the Law shall not depart out of thy Mouth, but thou shalt meditate therein day and night.
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See that thou incline thine eare to wisedome, and apply thine heart to understanding, &c. Wise men lay up knowledge, pro. 10.14. A prudent man dealeth with knowledge, Pro 13.16. The heart of the prudent getteth knowledge, and the eare of the wise seeketh knowledge, Pro. 18.15. The lips of knowledge are a precious Iewell, Pro. 20.15.
See that thou incline thine ear to Wisdom, and apply thine heart to understanding, etc. Wise men lay up knowledge, Pro. 10.14. A prudent man deals with knowledge, Pro 13.16. The heart of the prudent gets knowledge, and the ear of the wise seeks knowledge, Pro 18.15. The lips of knowledge Are a precious Jewel, Pro 20.15.
And in the 11. Chapter verse 9. Through knowledge shall the just bee delivered: As if knowledge were the onely meanes of deliverance from affliction and judgement.
And in the 11. Chapter verse 9. Through knowledge shall the just be Delivered: As if knowledge were the only means of deliverance from affliction and judgement.
Our blessed Saviour himselfe affirmes that eternall life consists in this endowment of knowledge, Ioh. 17.3. This is life eternall that they might know thee, the only true GOD, & IESVS CHRIST whom thou hast sent:
Our blessed Saviour himself affirms that Eternal life consists in this endowment of knowledge, John 17.3. This is life Eternal that they might know thee, the only true GOD, & JESUS CHRIST whom thou hast sent:
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See heere, that happy worke of our Iustification attributed to knowledge, which the Prophet Habakuk (Chap. 2. v. 4) and the grand Apostle of the Gentiles (in more then a full Iury of testimonies) assignes onely unto saving faith.
See Here, that happy work of our Justification attributed to knowledge, which the Prophet Habakkuk (Chap. 2. v. 4) and the grand Apostle of the Gentiles (in more then a full Jury of testimonies) assigns only unto Saving faith.
You have the LORD himselfe often complaining of the defect of this Habit of knowledge in his people; Isai. 1.3. Israel (saith he) doth not know, my people doth not consider:
You have the LORD himself often complaining of the defect of this Habit of knowledge in his people; Isaiah 1.3. Israel (Says he) does not know, my people does not Consider:
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and then followes that severe commination of the Almighty, Ah sinfull Nation, a people laden with iniquitie, a seed of evill doers, &c. Intimating, that all their impieties proceeded from the want of knowledge of their spirituall estate, and consideration of their wayes.
and then follows that severe commination of the Almighty, Ah sinful nation, a people laden with iniquity, a seed of evil doers, etc. Intimating, that all their impieties proceeded from the want of knowledge of their spiritual estate, and consideration of their ways.
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So likewise, by the Prophet Ieremy, Chapter 4. ver. 22. My people is foolish, they have not knowne mee, they are foolish children, they have no understanding, &c. and by the Prophet Hosea, Chapter 4. vers. 6. My people are destroyed for lacke of knowledge;
So likewise, by the Prophet Ieremy, Chapter 4. ver. 22. My people is foolish, they have not known me, they Are foolish children, they have no understanding, etc. and by the Prophet Hosea, Chapter 4. vers. 6. My people Are destroyed for lack of knowledge;
because thou hast rejected knowledge, I will also reject thee, &c. as if all the afflictions and judgements of the Iewes, their Captivity, rejection and utter desolation, had proceeded onely from this defect of spirituall knowledge. But what need I light a Candle to the Sun? The Scripture condescending to the Capacity of the meanest, doth almost every where implicitly compare the understanding to the Eye, the Will and affections to the feete; that directing, these walking;
Because thou hast rejected knowledge, I will also reject thee, etc. as if all the afflictions and Judgments of the Iewes, their Captivity, rejection and utter desolation, had proceeded only from this defect of spiritual knowledge. But what need I Light a Candle to the Sun? The Scripture condescending to the Capacity of the Meanest, does almost every where implicitly compare the understanding to the Eye, the Will and affections to the feet; that directing, these walking;
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Ignoti nulla cupido, was the Thesis of the Poet, and 'tis true in Divinity: No man can affect the good he knowes not, nor feare the evill whereof he is ignorant. The Philosopher in the third of his Ethicks assures us that that can be no vertuous action, which is not done, Volenter, scienter & constanter:
Ignoti nulla Cupido, was the Thesis of the Poet, and it's true in Divinity: No man can affect the good he knows not, nor Fear the evil whereof he is ignorant. The Philosopher in the third of his Ethics assures us that that can be no virtuous actium, which is not done, Volunteer, scienter & Constanter:
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or Pilate of the salvation of mankind by delivering our Saviour to bee crucified. In a word, Scientia conscientiam dirigit, conscientia scientiam perficit:
or Pilate of the salvation of mankind by delivering our Saviour to be Crucified. In a word, Scientia conscientiam dirigit, conscientia scientiam perficit:
Our knowledge must bee the directory of our conscience in it's practise, and our practise the perfection of our knowledge. We must know to doe, before we can doe what wee know.
Our knowledge must be the directory of our conscience in it's practice, and our practice the perfection of our knowledge. We must know to do, before we can do what we know.
Blush then ye grand Imposters, startle yee mercilesse seducers, who are not ashamed to take away the Key of knowledge from your silly flocke, to plucke out the eyes of your Proselytes, and withdraw the light of the Gospell from them,
Blush then you grand Imposters, startle ye merciless seducers, who Are not ashamed to take away the Key of knowledge from your silly flock, to pluck out the eyes of your Proselytes, and withdraw the Light of the Gospel from them,
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How can the choose but erre, who are thus extruded into more then Aegyptian darknesse? and like the Sodomites, Gen. 19. who were stricken with such blindnesse, that they could not finde out Lots dore,
How can the choose but err, who Are thus extruded into more then Egyptian darkness? and like the Sodomites, Gen. 19. who were stricken with such blindness, that they could not find out Lots door,
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Scripture (the onely meanes of saving knowledge ) with them is Inky divinity, obscure, a Nose of wax, a shipmans hose, the cause of many schismes, errors and heresies; and therefore the knowledge or perusall thereof forbidden the people:
Scripture (the only means of Saving knowledge) with them is Inky divinity, Obscure, a Nose of wax, a shipman's hose, the cause of many schisms, errors and heresies; and Therefore the knowledge or perusal thereof forbidden the people:
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good GOD, that any wretch should bee so audacious, thus to revile that word of his Maker, by which at the last day he shall bee judged, to make his GOD a Lyer and that word of his the cause of schismes errors and heresies which as the Sunne in the midst of his glory dispells the mists of all errors! And here, I might observe a pretty but lamentable contradiction of theirs.
good GOD, that any wretch should be so audacious, thus to revile that word of his Maker, by which At the last day he shall be judged, to make his GOD a Liar and that word of his the cause of schisms errors and heresies which as the Sun in the midst of his glory dispels the mists of all errors! And Here, I might observe a pretty but lamentable contradiction of theirs.
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The Scripture (say they) containes not all things necessary to salvation, unlesse they add traditions; and yet an Implicit faith shall serve turne for the multitude, without the knowledge of either:
The Scripture (say they) contains not all things necessary to salvation, unless they add traditions; and yet an Implicit faith shall serve turn for the multitude, without the knowledge of either:
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what's this but flatly to deny them the meanes of salvation, and to be more mercilesse to their owne people then the Divell himselfe? for he but allures, they by a consequence compell them to their destruction.
what's this but flatly to deny them the means of salvation, and to be more merciless to their own people then the devil himself? for he but allures, they by a consequence compel them to their destruction.
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Saint Peter would have us bee ready to render a reason of our faith, and of the hope that is in us, but (maugre their prime supposed founder) this is no more regarded by them,
Saint Peter would have us be ready to render a reason of our faith, and of the hope that is in us, but (maugre their prime supposed founder) this is no more regarded by them,
an Implicit or infolded faith will content them, if they beleeve with the Church, though they know neither what the Church nor themselves beleeve, they imagine they are in the right way to Canaan, when they are led blindfold to Aegypt.
an Implicit or enfolded faith will content them, if they believe with the Church, though they know neither what the Church nor themselves believe, they imagine they Are in the right Way to Canaan, when they Are led blindfold to Egypt.
but grounded on the generall truth of Scripture, when we want either faculty or meanes for the attaining of that knowledge which affords us a distinct explication of the particulars.
but grounded on the general truth of Scripture, when we want either faculty or means for the attaining of that knowledge which affords us a distinct explication of the particulars.
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But yet were this distinct knowledge farre more comfortable and beneficiall to a Christian, and would make his faith both more apparent and reall: Fire may be in the flint,
But yet were this distinct knowledge Far more comfortable and beneficial to a Christian, and would make his faith both more apparent and real: Fire may be in the flint,
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I need not make the Illation, the slendrest Intellect may supply thus much for an Antapodosis, that the grosse knowledge of this Implicit faith, is very imperfect,
I need not make the Illation, the slenderest Intellect may supply thus much for an Antapodosis, that the gross knowledge of this Implicit faith, is very imperfect,
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for so our Saviour would have his Apostles account it, Matth. 13. verse 11. when he tells them, to you it is given to know the mysteries of the kingdome of heaven:
for so our Saviour would have his Apostles account it, Matthew 13. verse 11. when he tells them, to you it is given to know the Mysteres of the Kingdom of heaven:
and hearing they might heare, and not understand, Matth. 13. consonant to that of Prometheus in the Tragedy: NONLATINALPHABET, &c. So ignorant were they,
and hearing they might hear, and not understand, Matthew 13. consonant to that of Prometheus in the Tragedy:, etc. So ignorant were they,
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and were now become rather privations then habits. 'Twas the greatest benefit of Christs propheticall Office, to give knowledge of salvation to his people for the remission of their sinnes, Luk. 1.77. shame be it for us to reject this knowledge, and frustrate the comming of our Saviour.
and were now become rather privations then habits. 'Twas the greatest benefit of Christ prophetical Office, to give knowledge of salvation to his people for the remission of their Sins, Luk. 1.77. shame be it for us to reject this knowledge, and frustrate the coming of our Saviour.
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Increase wee then daily in knowledge, and sith we have a triple portion of his grace offered us, let a triple portion of his spirit bee multiplied in us.
Increase we then daily in knowledge, and sith we have a triple portion of his grace offered us, let a triple portion of his Spirit be multiplied in us.
and all other nations but with one, but we have a third super-added, which they were destitute of, (to wit) the eye of Faith and Religion: For bruit beasts have the use of one, the eye of sense, the naturall man of two, the eye of sense and reason, but the Christian of three, the eye of sense reason and faith.
and all other Nations but with one, but we have a third superadded, which they were destitute of, (to wit) the eye of Faith and Religion: For bruit beasts have the use of one, the eye of sense, the natural man of two, the eye of sense and reason, but the Christian of three, the eye of sense reason and faith.
And here might I enter into a perplexed controversie, whether that eye of reason in a naturall man destitute of the light of spirituall knowledge of faith and religion, bee sufficient to direct him the way of eternall happinesse? But that I am saved a labour by our Learned Professour, to whom I referre you for satisfaction:
And Here might I enter into a perplexed controversy, whither that eye of reason in a natural man destitute of the Light of spiritual knowledge of faith and Religion, be sufficient to Direct him the Way of Eternal happiness? But that I am saved a labour by our Learned Professor, to whom I refer you for satisfaction:
Saint Augustine without any scruple, is bold to affirme, that simplex & mera inscitia, neminem sic excusat, ut sempiterno igne non ardeat, (si propterea non credidit,
Saint Augustine without any scruple, is bold to affirm, that simplex & Mera Insight, neminem sic excusat, ut sempiterno Ignite non Ardeat, (si propterea non credidit,
quia non audi vit omnino quod crederet) sed for tassis ut mitius ardeat &c. Simple Nescience doth so farre excuse no man (no not though he never heard that hee might believe) that he should not burne in eternall fire,
quia non audi vit Omnino quod crederet) said for tassis ut Mitius Ardeat etc. Simple Nescience does so Far excuse no man (no not though he never herd that he might believe) that he should not burn in Eternal fire,
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so that if it be not in the Counsell of the Almighty, to supply him with spirituall knowledge, neither is it his pleasure to bring him to his spirituall Canaan, the place of eternall rest.
so that if it be not in the Counsel of the Almighty, to supply him with spiritual knowledge, neither is it his pleasure to bring him to his spiritual Canaan, the place of Eternal rest.
The 18. Article of our Church (which is not usuall with her) proceeds against the oppugners of this opinion with an Anathema, holding them as accursed, who hold that every man shall bee saved by the Law or sect which hee professeth,
The 18. Article of our Church (which is not usual with her) proceeds against the oppugners of this opinion with an Anathema, holding them as accursed, who hold that every man shall be saved by the Law or sect which he Professes,
If sinne bee an impediment to salvation, morall honesty or civill Iustice (which is nought else without faith ) can no whit further us in the acquisition of felicity;
If sin be an impediment to salvation, moral honesty or civil justice (which is nought Else without faith) can not whit further us in the acquisition of felicity;
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as hee did Cornelius and the Eunuch in the Acts: and whether Plato and Seneca with other Philosophers may not be examples hereof, I will not determine;
as he did Cornelius and the Eunuch in the Acts: and whither Plato and Senecca with other Philosophers may not be Examples hereof, I will not determine;
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But I feare, their Ignorance in divine affaires, especially concerning saving faith, countervailed both their knowledge & practise in morall; so Ignorant were they in the midst of all their knowledge.
But I Fear, their Ignorance in divine affairs, especially Concerning Saving faith, countervailed both their knowledge & practice in moral; so Ignorant were they in the midst of all their knowledge.
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which because every smattering Sophister can resolve with two or three distinctions, and for that I have partly touch't it before, I passe it over with this briefe,
which Because every smattering Sophister can resolve with two or three Distinctions, and for that I have partly touched it before, I pass it over with this brief,
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that if it be, simplex, nativa, vel, invita, juris divini, vel humani, seu positivi, it may in some measure excuse it, à tanto but not à toto: but if it be grosse or affected, and of those things after which wee are bound to enquire, it augments more then diminishes the fault,
that if it be, simplex, nativa, vel, invita, Juris Divine, vel Humani, seu positivi, it may in Some measure excuse it, à tanto but not à toto: but if it be gross or affected, and of those things After which we Are bound to inquire, it augments more then diminishes the fault,
First, for his fault, and then for his proud and scornefull Ignorance, for so may it justly be called, it being rather a contempt then a privation of knowledge, for there wanted not inveniendi facultas, si fuisset quaerendi voluntas, as Saint Gregory. Now how lamentable their case is, who with those desperate wretches in Iob, thus reject their GOD and his knowledge with a Discede à nobis, Depart from us, for we will not the knowledge of thy wayes, none (unlesse thus willfully blinded) can bee ignorant:
First, for his fault, and then for his proud and scornful Ignorance, for so may it justly be called, it being rather a contempt then a privation of knowledge, for there wanted not inveniendi facultas, si fuisset quaerendi Voluntas, as Saint Gregory. Now how lamentable their case is, who with those desperate wretches in Job, thus reject their GOD and his knowledge with a Discede à nobis, Depart from us, for we will not the knowledge of thy ways, none (unless thus wilfully blinded) can be ignorant:
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no doubt this discede shall one day bee requited with another Discedite, depart from me yee Cursed into everlasting fire prepared for the Divell and his Angels.
no doubt this discede shall one day be requited with Another Discedite, depart from me ye Cursed into everlasting fire prepared for the devil and his Angels.
And yet (B.B.) we cannot but cleerely see, and compassionately deplore, that there are many thousands in the rurall parts of this kingdome (some of them indeed for want of the meanes, but most for want of Will and affection to spirituall knowledge) that are as blinde and ignorant in divine affaires (even in this cleare Sun-shine of the Gospell) as their grossely-misguided forefathers were in the time of their necessitated ignorance and superstition, imposed on them by the tyranny of the Romish Beast. What doe these Moles else,
And yet (B.B.) we cannot but clearly see, and compassionately deplore, that there Are many thousands in the rural parts of this Kingdom (Some of them indeed for want of the means, but most for want of Will and affection to spiritual knowledge) that Are as blind and ignorant in divine affairs (even in this clear Sunshine of the Gospel) as their grossely-misguided Forefathers were in the time of their necessitated ignorance and Superstition, imposed on them by the tyranny of the Romish Beast. What do these Moles Else,
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but shut their eyes against the divine raies of this glorious Sunne, affect darkenesse more then light, and like so many Mucke-wormes, confine themselves to their dung-hill, rather then contemplate the Almighty in his workes and word? They will not understand nor seek after GOD, but say (at least in their Hearts) as those obstinate Idolaters, Ier. 44.16. The word that thou hast spoken in the name of the LORD, we will not heare it:
but shut their eyes against the divine rays of this glorious Sun, affect darkness more then Light, and like so many Mucke-wormes, confine themselves to their dunghill, rather then contemplate the Almighty in his works and word? They will not understand nor seek After GOD, but say (At least in their Hearts) as those obstinate Idolaters, Jeremiah 44.16. The word that thou hast spoken in the name of the LORD, we will not hear it:
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But our Saviour hath pronounced their doome, Iohn 3.19. This is the condemnation, that Light is come into the world, and men loved darkenesse more than light.
But our Saviour hath pronounced their doom, John 3.19. This is the condemnation, that Light is come into the world, and men loved darkness more than Light.
But I trust you have not so learned CHRIST, your hearts are replenisht with the fullnesse of all both divine and humane knowledge, yee are not onely the Israell, but the Priests of the living GOD, and have both the Intellect and the tongue of the Learned, knowing how to minister a word of comfort in due season to him that is weary.
But I trust you have not so learned CHRIST, your hearts Are replenished with the fullness of all both divine and humane knowledge, ye Are not only the Israel, but the Priests of the living GOD, and have both the Intellect and the tongue of the Learned, knowing how to minister a word of Comfort in due season to him that is weary.
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let me now be bold to advise you to the performance: lay not up the Talent of your knowledge in a Napkin, but employ it to your owne and others advantage:
let me now be bold to Advice you to the performance: lay not up the Talon of your knowledge in a Napkin, but employ it to your own and Others advantage:
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For as they shall shine as the starres in the firmament, who convert many to righteousnesse, so shall they bee no lesse accursed, who doe the worke of the LORD negligently.
For as they shall shine as the Stars in the firmament, who convert many to righteousness, so shall they be no less accursed, who do the work of the LORD negligently.
Not that I would have every Capritious Novellist adventure to come to Bethell, before ever he saw Najoth, to rush into the Sanctuary, before ever he saluted the Vniversity, to make a Sermon, before hee can make a Syllogisme, and reade Scripture, perhaps before he has throughly read his Grammer: No, this is as pernitious as it is preposterous,
Not that I would have every Capricious Novelist adventure to come to Bethell, before ever he saw Najoth, to rush into the Sanctuary, before ever he saluted the university, to make a Sermon, before he can make a Syllogism, and read Scripture, perhaps before he has thoroughly read his Grammer: No, this is as pernicious as it is preposterous,
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but that you, who are educated among the Prophets, and are for the most part Prophets your selves, vocati sicut Adron, indued with a full maturity of Knowledge and Iudgement, would not stifle those gracious NONLATINALPHABET,
but that you, who Are educated among the prophets, and Are for the most part prophets your selves, vocati sicut Adron, endued with a full maturity of Knowledge and Judgement, would not stifle those gracious,
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where Peter Martyr's observation is, that the Prophet sayes not that the Priests breast or his heart should preserve it, (though that be also presupposed) but his Lippes, intimating that he should be ready to communicate it to others,
where Peter Martyr's observation is, that the Prophet Says not that the Priests breast or his heart should preserve it, (though that be also presupposed) but his Lips, intimating that he should be ready to communicate it to Others,
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'Twas the royall censure of his late learned Majesty, that hee thought not the greatest Clarkes nearest heaven, for that much of their knowledge is superfluous:
'Twas the royal censure of his late learned Majesty, that he Thought not the greatest Clerks nearest heaven, for that much of their knowledge is superfluous:
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You know how many of the Bethshemites were slaine, for prying too boldly into the Arke: how dares then presumptuous dust and ashes search so curiously into the secrets of the Almighty,
You know how many of the Beth-shemites were slain, for prying too boldly into the Ark: how dares then presumptuous dust and Ashes search so curiously into the secrets of the Almighty,
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whether by nature, Industry or divine bounty, to sound the depth of those mysteries which are contained in the large sea of his revealed Will: but for vulgar capacities to proceede so farre as the boundlesse Ocean of his secrets, were to attempt an enterprise (like the fabulous Gyants which assaulted heaven) infinitely beyond the sphere of their Capacity, and would prove as dangerous as it is presumptuous: doe not these men puzzle their understanding in steed of enforming it; and presuming to to bee wise beyond sobriety, verifie that of the Comedian, Nenimium intelligendo faciunt vt nihil intelligant;
whither by nature, Industry or divine bounty, to found the depth of those Mysteres which Are contained in the large sea of his revealed Will: but for Vulgar capacities to proceed so Far as the boundless Ocean of his secrets, were to attempt an enterprise (like the fabulous Giants which assaulted heaven) infinitely beyond the sphere of their Capacity, and would prove as dangerous as it is presumptuous: do not these men puzzle their understanding in steed of informing it; and presuming to to be wise beyond sobriety, verify that of the Comedian, Nenimium intelligendo faciunt vt nihil Intelligent;
'Twere good for these men to take the counsell of that elegant Father, Hom. 26. in Rom. Ne vocemus Deum in judicium, &c. Let us not call GOD into judgement,
'Twere good for these men to take the counsel of that elegant Father, Hom. 26. in Rom. Ne vocemus God in judicium, etc. Let us not call GOD into judgement,
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Miserable man, when it behooves thee to care for thine owne accounts, and how thou mightst reconcile thy Master to thy selfe, thou requir'st an account of him,
Miserable man, when it behooves thee to care for thine own accounts, and how thou Mightest reconcile thy Master to thy self, thou requirest an account of him,
Gerson (though himselfe a Schooleman, and you know how many unnecessary Questions they vsually propose) in his second part, de Naturâ & Qualitate Conscientiae, very moderately distinguisheth of a three fold knowledge, the first of things profitable, the second of things necessary, and the third of things impertinent to salvation:
Gerson (though himself a Schoolman, and you know how many unnecessary Questions they usually propose) in his second part, de Naturâ & Qualitate Conscientiae, very moderately Distinguisheth of a three fold knowledge, the First of things profitable, the second of things necessary, and the third of things impertinent to salvation:
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For the first, his Instance is the Scripture, as the Epistles of Saint Paul, the History of the Evangelists, &c. wherein though hee fall somewhat short of us,
For the First, his Instance is the Scripture, as the Epistles of Saint Paul, the History of the Evangelists, etc. wherein though he fallen somewhat short of us,
and the truth (who constitute the necessity of this knowledge in some competent measure) yet goes hee beyond his moderne Successors, who (as you have heard) make the knowledge of Scripture not onely unnecessary for their Laity,
and the truth (who constitute the necessity of this knowledge in Some competent measure) yet Goes he beyond his modern Successors, who (as you have herd) make the knowledge of Scripture not only unnecessary for their Laity,
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but many times hurtfull and pernicious. Of the second sort are the Decalogue, the Articles of our faith, the doctrine of the Sacraments, without which (if sufficient age and meanes bee affoorded us) salvation is hardly obtained.
but many times hurtful and pernicious. Of the second sort Are the Decalogue, the Articles of our faith, the Doctrine of the Sacraments, without which (if sufficient age and means be afforded us) salvation is hardly obtained.
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and whether the multiplicity of our over inquisitive NONLATINALPHABET, even in divine affaires, may not hither bee referred, I referre it to your censure.
and whither the Multiplicity of our over inquisitive, even in divine affairs, may not hither be referred, I refer it to your censure.
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sufficient be it for us that wee are of his Court, though we be not of his Counsell. Ignorare velle quae summus magister docere noluit erudita est inscitia.
sufficient be it for us that we Are of his Court, though we be not of his Counsel. Ignorare velle Quae Summus magister docere noluit erudita est Insight.
Wee may not soare too high with the weake wings of our slender contemplation, least with Icarus, our wings by over neare approaching to his glory bee melted,
we may not soar too high with the weak wings of our slender contemplation, lest with Icarus, our wings by over near approaching to his glory be melted,
Quae Deus occulta esse voluit, non sunt scrutanda, quae autem manifesta fecit non sunt negligenda; ne in illis illicitè curiosi, & in his damnabiliter in veniamur ingrati.
Quae Deus Hidden esse voluit, non sunt scrutanda, Quae autem Manifesta fecit non sunt negligenda; ne in illis illicitè curiosi, & in his damnabiliter in veniamur ingrati.
For whereas other speculations onely informe our Intellects, and teach us to know, this reformes our Wills and teacheth us to doe; those may perhaps please our fancy, but this directs the course of our actions, and is the onely rule of our practise; Which is my second part, the employment of our Will, and followes now to be considered.
For whereas other speculations only inform our Intellects, and teach us to know, this reforms our Wills and Teaches us to do; those may perhaps please our fancy, but this directs the course of our actions, and is the only Rule of our practise; Which is my second part, the employment of our Will, and follows now to be considered.
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The place (if Musculus bee in the right) is chiefly objected against them, who are much conversant in hearing and understanding the word, but little in observing; including both a positive and negative proposition, that as those who know and doe are unspeakeably happy, so are those who know and do not, beyond expression miserable: The ground whereof is the absolute necessity of practice to Salvation,
The place (if Musculus be in the right) is chiefly objected against them, who Are much conversant in hearing and understanding the word, but little in observing; including both a positive and negative proposition, that as those who know and doe Are unspeakeably happy, so Are those who know and do not, beyond expression miserable: The ground whereof is the absolute necessity of practice to Salvation,
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Every Creature (we see) indeavours to reduce it's operative power into act, and to performe those actions, which Nature (it's benigne parent) hath conferred:
Every Creature (we see) endeavours to reduce it's operative power into act, and to perform those actions, which Nature (it's benign parent) hath conferred:
The Fire is alwaies propense to heate, the Sunne to illuminate, the Earth to fructifie, and the Soule of man to thinke or meditate on some one of it's various objects:
The Fire is always propense to heat, the Sun to illuminate, the Earth to fructify, and the Soul of man to think or meditate on Some one of it's various objects:
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Thus are they alwaies busied in the end and scope of their Creation, convincing man their temporall governour of Idlenesse and folly in the fruitlesse expence of his time.
Thus Are they always busied in the end and scope of their Creation, convincing man their temporal governor of Idleness and folly in the fruitless expense of his time.
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But were Nature silent, Scripture, (our infallible rule and directory) is as copious for this as authenticke: Please you peruse the fourth and foure subsequent Chapters of Deuteronomie, you shall finde them replenish't with nothing but precepts and exhortations to doe the will of the LORD, to observe his Lawes, to keepe his statutes, ordinances and Commandements, &c. Yea so often are these Injunctions inculcated,
But were Nature silent, Scripture, (our infallible Rule and directory) is as copious for this as authentic: Please you peruse the fourth and foure subsequent Chapters of Deuteronomy, you shall find them replenished with nothing but Precepts and exhortations to do the will of the LORD, to observe his Laws, to keep his statutes, ordinances and commandments, etc. Yea so often Are these Injunctions inculcated,
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but he that doth the will of his Father which is in heaven, Matth. 7.21. Aske him againe with the young man, how he may gaine eternall life, he bids you keepe the Commandements, Matth. 19.17. Inquire of him yet againe, who are blessed, he tells you, those that heare the Word of GOD and keepe it, Luk. 11.28.
but he that does the will of his Father which is in heaven, Matthew 7.21. Ask him again with the young man, how he may gain Eternal life, he bids you keep the commandments, Matthew 19.17. Inquire of him yet again, who Are blessed, he tells you, those that hear the Word of GOD and keep it, Luk. 11.28.
If any doubt of the possibility of keeping the commandements, for that in many things we offend all (as Saint Iames) we are all gone out of the way, we are altogether become abominable, (as the Kingly Prophet. ) And the Iust fall seaven times a day (as the wise King ) I confesse that in the exact rigor of Iustice, or NONLATINALPHABET, none is able (as our Adversaries of Rome would faine have it) fully to observe them,
If any doubt of the possibility of keeping the Commandments, for that in many things we offend all (as Saint James) we Are all gone out of the Way, we Are altogether become abominable, (as the Kingly Prophet.) And the Just fallen seaven times a day (as the wise King) I confess that in the exact rigor of justice, or, none is able (as our Adversaries of Room would feign have it) Fully to observe them,
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For there is a threefold keeping of the Commandements. 1. True and perfect thus no man (CHRIST IESVS onely excepted) is able to observe them. 2. Neither true nor perfect: thus Hypocrites seeme to keepe them,
For there is a threefold keeping of the commandments. 1. True and perfect thus no man (CHRIST JESUS only excepted) is able to observe them. 2. Neither true nor perfect: thus Hypocrites seem to keep them,
and constantly, and so after a sort perfectly too, by a perfection of parts, though not of degrees. But I returne to the path, from whence I have a while strayed.
and constantly, and so After a sort perfectly too, by a perfection of parts, though not of Degrees. But I return to the path, from whence I have a while strayed.
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Aske the grand Doctor of the Gentiles (once for all) who are justified, hee'l informe you, not the hearers, but the doers of the Law, Rom. 2.13. I might be infinite in this subject:
Ask the grand Doctor of the Gentiles (once for all) who Are justified, he'll inform you, not the hearers, but the doers of the Law, Rom. 2.13. I might be infinite in this Subject:
You have the same doctrine often repeated by the same Apostle almost in every Epistle of his, seconded by his Fellow-Apostles, Iames, Peter, and Iohn, and preached by an Angell from heaven, in the Apocalyps. But I may not be tedious in a matter so unquestionable.
You have the same Doctrine often repeated by the same Apostle almost in every Epistle of his, seconded by his Fellow-Apostles, James, Peter, and John, and preached by an Angel from heaven, in the Apocalypse. But I may not be tedious in a matter so unquestionable.
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This is the Epitome as well of GOD's Word as man's duty: scarse shall you reade any part of Scripture, where it is not either injoyned by precept, confirmed by prophecy, or commended by example;
This is the Epitome as well of GOD's Word as Man's duty: scarce shall you read any part of Scripture, where it is not either enjoined by precept, confirmed by prophecy, or commended by Exampl;
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neither should there bee any particle of our lives inconformable to it by obedience. What Seneca said of his Philosophy, is more truly verified of Religion:
neither should there be any particle of our lives inconformable to it by Obedience. What Senecca said of his Philosophy, is more truly verified of Religion:
nec in hoc adhibetur ut aliqua oblectatione consumatur dies, vel ut dematur otio nausea, sed animum format & fabricat, vitam disponit, actiones regit, &c. So neither is Religion ordained for a Subject of our discourse, a remedy for Idlenesse,
nec in hoc adhibetur ut Any oblectatione consumatur dies, vel ut dematur otio Nauseam, sed animum format & fabricat, vitam disponit, actiones regit, etc. So neither is Religion ordained for a Subject of our discourse, a remedy for Idleness,
No, it must be the rule of our actions, the Cynosure of our Conversation, and the Steere of the whole Course of our Pilgrimage. Vita hominis militia super terram, saies holy Iob, Iob 7. •. the life of man is a warfare upon earth:
No, it must be the Rule of our actions, the Cynosure of our Conversation, and the Steer of the Whole Course of our Pilgrimage. Vita hominis militia super terram, Says holy Job, Job 7. •. the life of man is a warfare upon earth:
this is the truest Embleme of our Christian profession: which the Apostle most divinely amplifies (in the 6. of the Ephesians. ) prescribing a compleat forme both for our Armour and Combat; Put on (saith he) NONLATINALPHABET, the whole armor of GOD, the Girdle of Truth, the Breast-plate of Righteousnesse, the Shield of Faith, the Helmet of Salvation, &c. Neither, in this warre, may any of us be idle spectators:
this is the Truest Emblem of our Christian profession: which the Apostle most divinely amplifies (in the 6. of the Ephesians.) prescribing a complete Form both for our Armour and Combat; Put on (Says he), the Whole armour of GOD, the Girdle of Truth, the Breastplate of Righteousness, the Shield of Faith, the Helmet of Salvation, etc. Neither, in this war, may any of us be idle spectators:
the power and vigilancie of our grand enemy (being no lesse then the Prince of the Aier, and as a roaring Lion, which walkes about continually seeking whom hee may devoure) requires our exactest care and greatest diligence to withstand him:
the power and vigilancy of our grand enemy (being no less then the Prince of the Air, and as a roaring lion, which walks about continually seeking whom he may devour) requires our Exactest care and greatest diligence to withstand him:
'Tis not sufficiēt, only to sift out his wiles & know his stratagems, we must also bestirre our selves to countermine him and by our indefatigable industry, strive to give him the repulse and overthrow.
It's not sufficient, only to sift out his wiles & know his stratagems, we must also Bestir our selves to countermine him and by our indefatigable industry, strive to give him the repulse and overthrow.
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Hee may not expect his Harvest without the Labour of Sowing and Reaping, 'tis the frequent Metaphor of the Schooles in their owne termes, he must be, messor in viâ, before Comprehensor in patriâ, operative before rewarded, & doing before he can be happy: If ye know these things, happy are yee if yee do them.
He may not expect his Harvest without the Labour of Sowing and Reaping, it's the frequent Metaphor of the Schools in their own terms, he must be, messor in viâ, before Comprehensor in patriâ, operative before rewarded, & doing before he can be happy: If you know these things, happy Are ye if ye do them.
NONLATINALPHABET, the practise of wholesome precepts (saies the Stoick ) is the first and especiall part of Philosophy (of divinity, say we.) Neither is he a fit auditor of the former (saies the great Peripatetick ) who is only an auditor, who by reason of his Inexperience,
, the practise of wholesome Precepts (Says the Stoic) is the First and especial part of Philosophy (of divinity, say we.) Neither is he a fit auditor of the former (Says the great Peripatetic) who is only an auditor, who by reason of his Inexperience,
or the opinion of morall honesty, gave precepts for the doing, yea and performed more & better actions for substance then Christians from the Light of divine truth,
or the opinion of moral honesty, gave Precepts for the doing, yea and performed more & better actions for substance then Christians from the Light of divine truth,
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Good GOD, how doe we thwart our profession by the obliquity of our actions, appearing outwardly as faire as Helena, but are within as deform'd as Hecuba, like a Mountibankes Gallipot, which containing poyson within, hath a title importing a preservative.
Good GOD, how do we thwart our profession by the obliquity of our actions, appearing outwardly as fair as Helena, but Are within as deformed as Hecuba, like a Mountibankes Gallipot, which containing poison within, hath a title importing a preservative.
and as frequent in the discourse hereof, as seeming zealous for the defence, and yet how doe our actions (like the hand of a false diall) point a contrary way? as if our tongues, which were given us to expresse the abundance of our heart, had beene made of purpose to contradict and belie it;
and as frequent in the discourse hereof, as seeming zealous for the defence, and yet how do our actions (like the hand of a false dial) point a contrary Way? as if our tongues, which were given us to express the abundance of our heart, had been made of purpose to contradict and belie it;
What an incongruity & folly is it (as Lactantius speakes) non in pectore sed in labijs habere bonitatem? to reserve goodnesse only in our lips, not in our hearts or affections? how little this will profit us, let the Apostle speake, 1. Cor. 13. Though Ispeake with the tongues of men and angels, and have not Charity, I am become as sounding brasse, &c. And though I have the gift of prophecie,
What an incongruity & folly is it (as Lactantius speaks) non in pectore sed in labijs habere bonitatem? to reserve Goodness only in our lips, not in our hearts or affections? how little this will profit us, let the Apostle speak, 1. Cor. 13. Though Speak with the tongues of men and Angels, and have not Charity, I am become as sounding brass, etc. And though I have the gift of prophecy,
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Be not deceived then, GOD is not mocked with, where hee hath bestowed a Talent of knowledge, he requires it with advantage in our obedience, where he hath conferred a large measure of understanding, he expects the like measure of practise: The servant that knoweth his masters will,
Be not deceived then, GOD is not mocked with, where he hath bestowed a Talon of knowledge, he requires it with advantage in our Obedience, where he hath conferred a large measure of understanding, he expects the like measure of practise: The servant that Knoweth his Masters will,
and doth it not shall bee beaten with many stripes, saith our Saviour, Luk. 12.47. Pluribus & gravioribus supplicijs puniotur, quia gravius & iniquius peccavit:
and does it not shall be beaten with many stripes, Says our Saviour, Luk. 12.47. Pluribus & gravioribus supplicijs puniotur, quia Gravius & iniquius peccavit:
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For, as the Apostle, Scienti bonum facere & non facienti, illi peccatum est, Iames 4. and the last. To him that knowes to doe good and doth it not to him it is sinne:
For, as the Apostle, Scienti bonum facere & non facienti, illi peccatum est, James 4. and the last. To him that knows to do good and does it not to him it is sin:
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as wee have beene defective in the equivalence of our practise: For, better were it not to have knowne the way of righteousnesse, then after wee have knowne it, to turne from the Commandement delivered unto us, 2. Peter 2.21.
as we have been defective in the equivalence of our practise: For, better were it not to have known the Way of righteousness, then After we have known it, to turn from the Commandment Delivered unto us, 2. Peter 2.21.
'tis a praecognitum with us, that that Theologie which wee professe, and that knowledge wee have out of the Word of GOD, is rank't among practicall disciplines, whatsoever the Angelicall Doctor object against it, in his first Quaest. and 4. Artic. But well may his Theologie bee more theoricall then practick, being stuff't with so many no lesse elaborate and Metaphysicall, then sublimated and superfluous speculations:
it's a praecognitum with us, that that Theology which we profess, and that knowledge we have out of the Word of GOD, is ranked among practical disciplines, whatsoever the Angelical Doctor Object against it, in his First Question and 4. Artic. But well may his Theology be more theorical then practic, being stuffed with so many no less elaborate and Metaphysical, then sublimated and superfluous speculations:
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Yet doe his more moderate successors, partly joyne issue with us, and acknowledge it a Sapience: Sapientia verò dicit Intellectum cum operatione, as Gerson, Iacobus de Valent. and others of the Schooles.
Yet do his more moderate Successors, partly join issue with us, and acknowledge it a Sapience: Sapientia verò dicit Intellectum cum operation, as Gerson, Iacobus de Valent. and Others of the Schools.
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If M. Calvin may be heard among them, his judgement is (and • suppose it little inferiour to theirs) that this Science is not Linguae doctrina sed vitae, nec intellectu memoria { que } duntaxat apprehenditur (ut reliquae disciplinae) sed tum demum recipitur, vbi animam totam possidet, fidem { que } receptaculum invenit in intimo cordis affectu. Instit. lib.
If M. calvin may be herd among them, his judgement is (and • suppose it little inferior to theirs) that this Science is not Linguae Doctrina sed vitae, nec intellectu memoria { que } duntaxat apprehenditur (ut reliquae Discipline) sed tum demum recipitur, vbi animam Whole possidet, fidem { que } receptaculum invenit in intimo Cordis affectu. Institutio lib.
3. cap. 6. This knowledge is seated in the Will and Affections, filling the Heart and Minde with a desire not so much of Contemplation as Action: Yea this knowledge it selfe, in the HOLY GHOST'S phrase, is Action: For as CHRIST is said, by the Apostle, to know no sinne,
3. cap. 6. This knowledge is seated in the Will and Affections, filling the Heart and Mind with a desire not so much of Contemplation as Actium: Yea this knowledge it self, in the HOLY GHOST'S phrase, is Actium: For as CHRIST is said, by the Apostle, to know no sin,
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It is observed, that when GOD had delivered those mysticall bookes to the Prophet Ezechiel and Saint Iohn, wherein his Word was contained, it was commanded them, not that they should reade or learne them onely,
It is observed, that when GOD had Delivered those mystical books to the Prophet Ezechiel and Saint John, wherein his Word was contained, it was commanded them, not that they should read or Learn them only,
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intimating that this Word is so to bee taken and digested of us in our practise: that (as our daily bread ) it may strengthen our hearts, and (as our ordinary foode ) maintaine our life of grace, and preserve us for that of glory. If this bee not the end of our knowledge, what a miserable contradiction must there needs bee in our conversation? Wee should seeme herein to resemble C. Gracchus, in the Orator, qui cum largitiones maximas fecisset,
intimating that this Word is so to be taken and digested of us in our practise: that (as our daily bred) it may strengthen our hearts, and (as our ordinary food) maintain our life of grace, and preserve us for that of glory. If this be not the end of our knowledge, what a miserable contradiction must there needs be in our Conversation? we should seem herein to resemble C. Gracchus, in the Orator, qui cum largitiones maximas fecisset,
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& effudisset, aerarium, verbis defendebat aerarium; when hee had rub'd and exhausted the treasury, made an Oration in it's defence: Lamentable hypocrisie;
& effudisset, Aerarium, verbis defendebat Aerarium; when he had rubbed and exhausted the treasury, made an Oration in it's defence: Lamentable hypocrisy;
so much condemned in a Heathen, how odious and detestable in a Christian? As if a profest Grammarian should speake nothing but Barbarismes, or a noted Logician bee altogether unable to dispute, or compose an argument. Let mee expostulate with the same Orator, Quid verba audiam, cum facta non videam? If I heare onely words and see no deedes, if thy hot profession bee seconded but with cold actions, thou art at most but a verbalist, and superficiall counterfeit. Thou hast a Sword, the Sword of the Spirit, but so rusted for want of Vse,
so much condemned in a Heathen, how odious and detestable in a Christian? As if a professed Grammarian should speak nothing but Barbarisms, or a noted Logician be altogether unable to dispute, or compose an argument. Let me expostulate with the same Orator, Quid verba audiam, cum facta non videam? If I hear only words and see no Deeds, if thy hight profession be seconded but with cold actions, thou art At most but a verbalist, and superficial counterfeit. Thou hast a Sword, the Sword of the Spirit, but so rusted for want of Use,
Instrumenti tota vis in usu consistit, as Logicians: Thy Faith and Knowledge are usefull Instruments of thy Christian profession, frame with them the works of Charitie, Repentance, and Mortification;
Instrument tota vis in usu consistit, as Logicians: Thy Faith and Knowledge Are useful Instruments of thy Christian profession, frame with them the works of Charity, Repentance, and Mortification;
In a word, Pietatis laus omnis in actione consistit, Doing is questionlesse the Badge of a true professor, the Practise of Piety is his proper cognisance;
In a word, Pietatis laus omnis in action consistit, Doing is questionless the Badge of a true professor, the practice of Piety is his proper cognisance;
as knowing that hee shall not bee judged at the last day, so much by his knowledge as actions, when it shall not bee demanded of him, quantum sciverit, but, qualiter fecerit, not how learned hee hath beene,
as knowing that he shall not be judged At the last day, so much by his knowledge as actions, when it shall not be demanded of him, quantum sciverit, but, qualiter fecerit, not how learned he hath been,
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and if hee desire knowledge, it is that hee may referre it only to this end or terminus, that hee may reduce it to practise: For which end he often prayes with that religious Father, Praebe mihi Domine lucem & intelligentiam, ut intelligere valeam mandata tua, intelligendo servare, servando in aeternum vivere.
and if he desire knowledge, it is that he may refer it only to this end or terminus, that he may reduce it to practise: For which end he often prays with that religious Father, Offer mihi Domine lucem & intelligentiam, ut intelligere valeam Commandments tua, intelligendo servare, servando in aeternum vivere.
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Yet doth hee not any whit neglect his proficience in knowledge as well as practise; as knowing that this without that is either blinde or franticke devotion, and that without this bare and fruitlesse speculation: this being as a Shippe without a Pilot, in danger every moment, to bee gravel'd in the sands of superstition,
Yet does he not any whit neglect his proficience in knowledge as well as practise; as knowing that this without that is either blind or frantic devotion, and that without this bore and fruitless speculation: this being as a Ship without a Pilot, in danger every moment, to be graveled in the sands of Superstition,
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and become such inseparable mates, that nothing may divorce them, but the dissolution of the subject. — Alterius sic Alteraposcit opem res, & conjurat amicè.
and become such inseparable mates, that nothing may divorce them, but the dissolution of the Subject. — Alterius sic Alteraposcit opem Rest, & conjurat amicè.
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What Poets, Mariners, and Naturalists have observed, of those two Meteors, Castor and Pollux, is no lesse usefull for us all; if either appeare single they presage a tempest or shipwracke, but it both together, serenity and safety. So if both these concurre in the life of a Christian, they are an infallible Symptome of his eternall happinesse, but if sever'd, they foreshew his ruine and destruction. Hippocrates twinnes were never so nearely united either in birth, naturall disposition or affection,
What Poets, Mariners, and Naturalists have observed, of those two Meteors, Castor and Pollux, is no less useful for us all; if either appear single they presage a tempest or shipwreck, but it both together, serenity and safety. So if both these concur in the life of a Christian, they Are an infallible symptom of his Eternal happiness, but if severed, they foreshow his ruin and destruction. Hippocrates twins were never so nearly united either in birth, natural disposition or affection,
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Yet, I know not how it comes to passe, but so it is (and 'tis a truth no lesse lamentable then strange) that these two, which ought to bee so individually united, are such Strangers each to other,
Yet, I know not how it comes to pass, but so it is (and it's a truth no less lamentable then strange) that these two, which ought to be so individually united, Are such Strangers each to other,
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and they which should bee such intire brethren, stand at such distance that they proove like Eteocles and Polynices, living and dying in perpetuall enmity:
and they which should be such entire brothers, stand At such distance that they prove like Eteocles and Polynices, living and dying in perpetual enmity:
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For, see wee not the most unlearned (or at farthest, not very expert in any kinde of learning) most imployed in the practise of morall good duties, and (as they suppose) the true worship of GOD,
For, see we not the most unlearned (or At farthest, not very expert in any kind of learning) most employed in the practice of moral good duties, and (as they suppose) the true worship of GOD,
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This made Saint Austin exclaime against himselfe and his Complices, a little before his Conversion, with a Surgunt indocti & caelum rapiunt & nos cum doctrinis nostris,
This made Saint Austin exclaim against himself and his Accomplices, a little before his Conversion, with a Surgunt Indocti & caelum rapiunt & nos cum Doctrines nostris,
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I would this gravamen were not too apposite for these times, when Schoole nicities, verball difficulties and perplexed Logomachia ', thrust out all serious meditation of practicall duties:
I would this gravamen were not too apposite for these times, when School niceties, verbal difficulties and perplexed Logomachia ', thrust out all serious meditation of practical duties:
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Dum in verbis pugnd est, dum in no vitatibus quaestio, dum in ambiguis occasio litis, dum in consensu difficult as est, jam nemo Christiest, was the complaint of another Father, fitted (I feare) of purpose for us of these times;
Dum in verbis pugnd est, dum in not vitatibus Question, dum in ambiguis Occasion litis, dum in consensu difficult as est, jam nemo Christiest, was the complaint of Another Father, fitted (I Fear) of purpose for us of these times;
who are more nominall then reall, superficiall then Solid Christians, and with Aesop's Curre, catching at the shadow, wee lose the substance of Religion.
who Are more nominal then real, superficial then Solid Christians, and with Aesop's Cur, catching At the shadow, we loose the substance of Religion.
'Twas the observation of his late learned Majestie, (and beyond exception true) that the Divell, where hee cannot have the whole, seekes ever to have one part of the soule, which hee may come easyest by;
'Twas the observation of his late learned Majesty, (and beyond exception true) that the devil, where he cannot have the Whole, seeks ever to have one part of the soul, which he may come Easiest by;
and brought a Deluge on the Primitive world, Chap. 6. So, after the truth of Christianitie was by lawes established under Christian Emperours, open persecution ceasing, Depravation of manners crept in,
and brought a Deluge on the Primitive world, Chap. 6. So, After the truth of Christianity was by laws established under Christian emperors, open persecution ceasing, Depravation of manners crept in,
how great a Defection is there in the Course of our lives? as if wee endeavoured of purpose to talke in darkenesse in the midst of light, and affected to grope at noone-day, when wee rather might and ought to runne the way of his Commandements.
how great a Defection is there in the Course of our lives? as if we endeavoured of purpose to talk in darkness in the midst of Light, and affected to grope At noonday, when we rather might and ought to run the Way of his commandments.
the meere formall and ignorant Protestant, pretends his good meaning, the stricter and preciser his good Faith, and the Papist his good workes: But till all these concurre, they are not sufficient severally to make a good Christian. A true and lively faith is that on which the most of us build the assurance of our salvation,
the mere formal and ignorant Protestant, pretends his good meaning, the Stricter and Preciser his good Faith, and the Papist his good works: But till all these concur, they Are not sufficient severally to make a good Christian. A true and lively faith is that on which the most of us built the assurance of our salvation,
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as heate from the fire, light from the Sunne, or wholesome fruit from a good tree: and so much doth the very Etymologie of the word import, Fiat quod dictum est, dicitur inde Fides.
as heat from the fire, Light from the Sun, or wholesome fruit from a good tree: and so much does the very Etymology of the word import, Fiat quod dictum est, dicitur inde Fides.
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True it is wee put neither merit of Condignitie nor Congruitie in good workes, nor make them the Cause either of Iustification or Salvation, as we shall anone manifest;
True it is we put neither merit of Condignity nor Congruity in good works, nor make them the Cause either of Justification or Salvation, as we shall anon manifest;
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yet doe wee maintaine (contrary to the no lesse impudent, then unjust calumniation of our adversaries) their Necessity both to Sanctification, and eternall happinesse, (so the subject bee capable of, and disposed for the performance:) and affirme, that though by good workes causative no man is or shall bee,
yet do we maintain (contrary to the no less impudent, then unjust calumniation of our Adversaries) their Necessity both to Sanctification, and Eternal happiness, (so the Subject bee capable of, and disposed for the performance:) and affirm, that though by good works causative no man is or shall be,
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Wee willingly imbrace the wholesome advise of their primesupposed founder, in his 2. Epistle, Chap. 1. verse 10. to make our Calling and Election sure, and that NONLATINALPHABET, by good workes:
we willingly embrace the wholesome Advice of their primesupposed founder, in his 2. Epistle, Chap. 1. verse 10. to make our Calling and Election sure, and that, by good works:
So farre are we from teaching the people a licencious course of life, or rejecting workes of Piety and Religion, that wee make it the sole testimony of the livelie-hood of our faith,
So Far Are we from teaching the people a licentious course of life, or rejecting works of Piety and Religion, that we make it the sole testimony of the livelihood of our faith,
and the assurance of our calling, and eternall inheritance. If they require a more particular view of those reasons which we• alleage for the necessity of workes, I referre them to any of our Neotericks, where they may both see and blush at their as false as malicious scandall.
and the assurance of our calling, and Eternal inheritance. If they require a more particular view of those Reasons which we• allege for the necessity of works, I refer them to any of our Neotericks, where they may both see and blush At their as false as malicious scandal.
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Briefely, (that I may at once stoppe all their clamorous mouthes) wee affirme the necessity and injoyne the performance of good works, both in respect of GOD, our selves, and others. 1. In respect of GOD;
Briefly, (that I may At once stop all their clamorous mouths) we affirm the necessity and enjoin the performance of good works, both in respect of GOD, our selves, and Others. 1. In respect of GOD;
2. In respect of our Selves, that wee may discerne the truth and livelie-hood of our Faith; as also, that it may bee exercised, nourished and corroborated thereby;
2. In respect of our Selves, that we may discern the truth and livelihood of our Faith; as also, that it may be exercised, nourished and corroborated thereby;
that wee may ascertaine our selves of our Election, and remission of sinnes; that wee may avoide punishments both temporall and eternall, and obtaine those rewards of our obedience, both corporall and spirituall, which are annext to good workes, by GOD's free and gracious promise.
that we may ascertain our selves of our Election, and remission of Sins; that we may avoid punishments both temporal and Eternal, and obtain those rewards of our Obedience, both corporal and spiritual, which Are annexed to good works, by GOD's free and gracious promise.
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3. In respect of others, that wee may edifie them by our pious example, that wee may gaine unbeleevers from their infidelity, and lastly that we may avoide all scandall, to which our profession is or may bee liable.
3. In respect of Others, that we may edify them by our pious Exampl, that we may gain unbelievers from their infidelity, and lastly that we may avoid all scandal, to which our profession is or may be liable.
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yet doe they leave behinde them more testimonies of Charitie and pious munificence, then their doting fancies of merit and satisfaction: Witnesse our Hospitalls, Colledges, Libraries, Schooles, &c. newly built or augmented: which for the short time of reformation, and the shorter meanes of well-devoted Benefactors, especially those of the Clergie, are more then they can exhibit in a farre larger space:
yet do they leave behind them more testimonies of Charity and pious munificence, then their doting fancies of merit and satisfaction: Witness our Hospitals, Colleges, Libraries, Schools, etc. newly built or augmented: which for the short time of Reformation, and the shorter means of well-devoted Benefactors, especially those of the Clergy, Are more then they can exhibit in a Far larger Molle:
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So that now (thankes bee to the first mover of their faithfull hearts) our Catalogue of charitable Worthies is daily increased, and the Preachers memory extended in the rehearsall.
So that now (thanks be to the First mover of their faithful hearts) our Catalogue of charitable Worthies is daily increased, and the Preachers memory extended in the rehearsal.
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Let our care bee that wee abuse not their well-intended bounty, by our ill-applying behaviour; by bribery or perjury in our entrance, by voluptuous luxury in our continuance, by disdainefull Ingratitude, or haughty ambition at our departure: but remember that precept of our LORD, Deuteronomie 6.11, 12. Now that wee injoy houses full of good things which wee filled not, wells which wee digged not, vineyards and Olive-trees which wee planted not,
Let our care be that we abuse not their well-intended bounty, by our ill-applying behaviour; by bribery or perjury in our Entrance, by voluptuous luxury in our Continuance, by disdainful Ingratitude, or haughty ambition At our departure: but Remember that precept of our LORD, Deuteronomy 6.11, 12. Now that we enjoy houses full of good things which we filled not, wells which we dug not, vineyards and Olive-trees which we planted not,
I affect not to bee an Ibis in defiling mine owne neast, or a Cham in revealing the shame of so indulgent a parent, yet give mee leave to add a well-wishing Caution or two in a word and I have done.
I affect not to be an Ibis in defiling mine own nest, or a Cham in revealing the shame of so indulgent a parent, yet give me leave to add a Well-wishing Caution or two in a word and I have done.
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And first let mee advise those who have the oversight or education of our NONLATINALPHABET, those young and tender plants, the Sucklings of our Academy, that they neither seduce them by their owne example, nor suffer them to bee misled by pernicious Complices; that they may not sucke poyson in steed of milke from their mothers breast, and purchase a little smattering of knowledge at so deare a rate as a totall depravation of manners: and so, bee driven to scandalize, if not revile her after their departure.
And First let me Advice those who have the oversight or education of our, those young and tender plants, the Sucklings of our Academy, that they neither seduce them by their own Exampl, nor suffer them to be misled by pernicious Accomplices; that they may not suck poison in steed of milk from their mother's breast, and purchase a little smattering of knowledge At so deer a rate as a total depravation of manners: and so, be driven to scandalise, if not revile her After their departure.
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but let our diligence in their nurture make us heare well abroad, and redeeme that scandall and part of our lost esteeme, which now flies in the tongues of the heedlesse multitude.
but let our diligence in their nurture make us hear well abroad, and Redeem that scandal and part of our lost esteem, which now flies in the tongues of the heedless multitude.
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Next, for you of riper yeares; that you would not Nero-like, teare out the bowells of so gracious a mother, by faction or division, but consider, How good and joyfull a thing it is for us brethren to dwell together in Vnity.
Next, for you of riper Years; that you would not Nero-like, tear out the bowels of so gracious a mother, by faction or division, but Consider, How good and joyful a thing it is for us brothers to dwell together in Unity.
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You know the distinction of Philosophers betweene Action and Faction, NONLATINALPHABET & NONLATINALPHABET, this being the imployment of an art that of a prudence; so may this Faction of ours well vent it selfe in artificiall scoffes, or some ingeniously wicked Libell, but shewes in us little prudence or discretion: Let us rather be conversant in prudent and religious actions, and if any difference arise among us,
You know the distinction of Philosophers between Actium and Faction, &, this being the employment of an art that of a prudence; so may this Faction of ours well vent it self in artificial scoffs, or Some ingeniously wicked Libel, but shows in us little prudence or discretion: Let us rather be conversant in prudent and religious actions, and if any difference arise among us,
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Lastly, for those among us of the Ministerie; that wee would informe the people as well by our Actions as Elocution, our Example as our precept, and preach to them vivâ voce, which (as one wittily) is, vitâ & voce; least what wee build with with one hand, we pull downe with another,
Lastly, for those among us of the Ministry; that we would inform the people as well by our Actions as Elocution, our Exampl as our precept, and preach to them vivâ voce, which (as one wittily) is, vitâ & voce; lest what we built with with one hand, we pull down with Another,
and stirres it up sooner to action, then the Eare, according to the Poet, Segnius irritant animum dimissa per aurem Quam quae sunt oculis subjecta fidelibus, &c.
and stirs it up sooner to actium, then the Ear, according to the Poet, Signus irritant animum Dimissa per Ear Quam Quae sunt oculis subjecta fidelibus, etc.
Or, that wee have the actions of men alwaies before our eyes, but their Sermons onely one howre in a weeke, or it may bee in a Moneth, or a Quarter, or a Yeare, or perhaps more seldome,
Or, that we have the actions of men always before our eyes, but their Sermons only one hour in a Week, or it may be in a Monn, or a Quarter, or a Year, or perhaps more seldom,
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But beware we (B.B.) that our Salt bee not unsavourie, and cast out on the dounghill, that our light bee not extinguished and ourselves excluded into utter darkenesse:
But beware we (B.B.) that our Salt be not unsavoury, and cast out on the dunghill, that our Light be not extinguished and ourselves excluded into utter darkness:
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Let us (then) place in our hearts, as Aaron on his breast the Vrim and Thummim, revelatum and perfectum, joyne integrity of life with solidity of knowledge: Let us indeavour to bee as so many burning and shining Lampes, burning with the fire of Zeale in our selves,
Let us (then) place in our hearts, as Aaron on his breast the Urim and Thummim, Revelatum and perfectum, join integrity of life with solidity of knowledge: Let us endeavour to be as so many burning and shining Lamps, burning with the fire of Zeal in our selves,
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let the splendor of our lives shine in the faces of the world, and dazle the eyes of them, whom it may not guide. Then shall wee with authority speake what wee doe, when wee doe what wee speake; then shall wee one day shine as the starres in the firmament if wee have heere shined in this inferior orbe amongst our brethren,
let the splendour of our lives shine in the faces of the world, and dazzle the eyes of them, whom it may not guide. Then shall we with Authority speak what we do, when we do what we speak; then shall we one day shine as the Stars in the firmament if we have Here shined in this inferior orb among our brothers,
and by our righteousnesse converted many to righteousnesse: Thus when wee doe what wee teach, and practise what wee knowe, then and then onely shall wee bee happy; which is my last particle and followes in a word to bee considered, If yee know these things, happy are yee if yee doe them: NONLATINALPHABET, happy are yee.
and by our righteousness converted many to righteousness: Thus when we do what we teach, and practise what we know, then and then only shall we be happy; which is my last particle and follows in a word to be considered, If ye know these things, happy Are ye if ye do them:, happy Are ye.
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or else spirituall, true and reall: this againe is either viae or patriae, of our way or country; the former being an operation or perfect disposition fitting us for the later;
or Else spiritual, true and real: this again is either Viae or patriae, of our Way or country; the former being an operation or perfect disposition fitting us for the later;
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the later againe is either of the Intellect, or Will, the first is the intellectuall vision or contemplation of the Almighty, the second is that which fills the Capacity of the Will, and excludes all desire of any farther perfection, joy, or delight: Either of these (the first onely excepted) may in a different manner, bee understood in the words of my Text:
the later again is either of the Intellect, or Will, the First is the intellectual vision or contemplation of the Almighty, the second is that which fills the Capacity of the Will, and excludes all desire of any farther perfection, joy, or delight: Either of these (the First only excepted) may in a different manner, be understood in the words of my Text:
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So happy are they that doe the Wil of GOD, that they are here heires apparant to the kingdome of heaven, and shall heereafter bee invested, and put in actuall fruition of it;
So happy Are they that do the Will of GOD, that they Are Here Heirs apparent to the Kingdom of heaven, and shall hereafter be invested, and put in actual fruition of it;
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and proclaime their doctrine of merits, as if this happinesse were theirs by the rule of commutative Iustice, and that they might challenge GOD of injustice if hee withheld it:
and proclaim their Doctrine of merits, as if this happiness were theirs by the Rule of commutative justice, and that they might challenge GOD of injustice if he withheld it:
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and so much is the Cardinall bold to affirme, lib. 5. de Iustificat. Cap. 1. But let mee tell them, that there is, merces gratuita as well as debita, a reward of free grace and bounty, as of due debt or desert: As an indulgent father may give his Childe a great summe of mony or large revenewes, as a reward for a pleasing letter or well-penned Epistle, which in commutative Iustice deserve not the thousandth part of his largesse:
and so much is the Cardinal bold to affirm, lib. 5. de Iustificat. Cap. 1. But let me tell them, that there is, merces gratuita as well as Debita, a reward of free grace and bounty, as of due debt or desert: As an indulgent father may give his Child a great sum of money or large revenues, as a reward for a pleasing Letter or well-penned Epistle, which in commutative justice deserve not the thousandth part of his largess:
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the application is so facile, that I may not spend time in the rehearsall. The necessity and benefit of good workes I acknowledge, and you have before heard it,
the application is so facile, that I may not spend time in the rehearsal. The necessity and benefit of good works I acknowledge, and you have before herd it,
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1. Their imperfection both of parts and degrees deny them the priviledge of desert: For the imperfection of parts, how much good injoyned by GOD's law is omitted, how much evill prohibited is committed, even by the most sanctified and regenerate, (and consequently how insufficient for merit ) the Scripture is as copious as evident: peruse (if you please) Iam. 2.10. & Chap. 3.2. Rom 7.23. Deut. 27. vlt. with many other places, which I forbeare so much as to name that I may not trespasse on your patience:
1. Their imperfection both of parts and Degrees deny them the privilege of desert: For the imperfection of parts, how much good enjoined by GOD's law is omitted, how much evil prohibited is committed, even by the most sanctified and regenerate, (and consequently how insufficient for merit) the Scripture is as copious as evident: peruse (if you please) Iam. 2.10. & Chap. 3.2. Rom 7.23. Deuteronomy 27. Ult. with many other places, which I forbear so much as to name that I may not trespass on your patience:
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that they want many degrees of perfection is no lesse evident, for the best workes of the best and holiest men are as uncleane as a menstruous Cloth or polluted rag, as it is, Isay 64.6.
that they want many Degrees of perfection is no less evident, for the best works of the best and Holiest men Are as unclean as a menstruous Cloth or polluted rag, as it is, Saiah 64.6.
2. Our good workes are due debt to the Almighty, and therefore not meritorious; the neglect of them may cast us into hell, but the performance cannot challenge heaven, in as much as wee give him but part of his owne and when wee have done all that is commanded us, wee may say (as our Saviour hath informed us, Luke 17.10) wee are unprofitable servants, and have done onely what wee ought; happy wee, if so much.
2. Our good works Are due debt to the Almighty, and Therefore not meritorious; the neglect of them may cast us into hell, but the performance cannot challenge heaven, in as much as we give him but part of his own and when we have done all that is commanded us, we may say (as our Saviour hath informed us, Lycia 17.10) we Are unprofitable Servants, and have done only what we ought; happy we, if so much.
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3. Our good workes are not our owne, and therefore can merit nothing for us: for GOD worketh in us both the will and the deed, Phil. 2.13. neither have wee any thing which wee have not received, 1. Cor. 4.7.
3. Our good works Are not our own, and Therefore can merit nothing for us: for GOD works in us both the will and the deed, Philip 2.13. neither have we any thing which we have not received, 1. Cor. 4.7.
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and if the LORD vouchsafe to conferre any reward on us for them, 'tis for his owne gift's sake, more then our merit: Non meritis nostris retribuit, sed dona sua coronat, as Saint Austin.
and if the LORD vouchsafe to confer any reward on us for them, it's for his own gift's sake, more then our merit: Non Meritis nostris retribuit, sed dona sua Coronat, as Saint Austin.
4. If these workes were meritorious, the worke and reward should have some equality of proportion, but, inter finitum & infinitum nulla est proportio, as Philosophers tell us:
4. If these works were meritorious, the work and reward should have Some equality of proportion, but, inter finitum & infinitum nulla est proportio, as Philosophers tell us:
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then as hee accepts them in our onely Mediator CHRIST IESVS, and that for his merit and satisfaction imputed to us by faith, and his continuall intercession for us at the right hand of his Father.
then as he accepts them in our only Mediator CHRIST JESUS, and that for his merit and satisfaction imputed to us by faith, and his continual Intercession for us At the right hand of his Father.
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Thus and thus onely are they prevalent and efficacious to bring us to this Happinesse mentioned in my Text and purchase for us the Kingdome prepared from the beginning of the world.
Thus and thus only Are they prevalent and efficacious to bring us to this Happiness mentioned in my Text and purchase for us the Kingdom prepared from the beginning of the world.
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Should I now enter into a serious discourse of this kingdome and happinesse, and indeavour to describe it in it's proper colours, I should rather display mine ignorance then increase your knowledge in this unsearchable mystery,
Should I now enter into a serious discourse of this Kingdom and happiness, and endeavour to describe it in it's proper colours, I should rather display mine ignorance then increase your knowledge in this unsearchable mystery,
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and puzzle mine owne, rather then informe your understandings. I might herein wisely imitate that Philosopher, who after a long and serious contemplation of the nature of GOD, return'd answer, that hee could tell what hee was not, but what he was went beyond his expression or conceipt;
and puzzle mine own, rather then inform your understandings. I might herein wisely imitate that Philosopher, who After a long and serious contemplation of the nature of GOD, returned answer, that he could tell what he was not, but what he was went beyond his expression or conceit;
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non est ibi mors, non est ibi luctus, non est ibi lassitudo, non est infirmitas, non est fames, nulla sitis, nullus aestus, &c. In briefe, there is an absolute freedome from all evill both of Sinne and Punishment, and a full fruition of all good both of grace and glory, and above all of the chiefest good, GOD himselfe.
non est There mors, non est There Luctus, non est There lassitudo, non est Infirmitas, non est Fames, nulla sitis, nullus Aestus, etc. In brief, there is an absolute freedom from all evil both of Sin and Punishment, and a full fruition of all good both of grace and glory, and above all of the chiefest good, GOD himself.
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For a more particular discovery and information, I referre the Curious (if any bee) to the nice Metaphysicall scruples of the Schooles; where they may perhaps sooner winde themselves into a perplexed Labyrinth of difficulties,
For a more particular discovery and information, I refer the Curious (if any bee) to the Nicaenae Metaphysical scruples of the Schools; where they may perhaps sooner wind themselves into a perplexed Labyrinth of difficulties,
Neither eye hath seene, nor eare heard, neither hath it entred into the heart of man, what joyes GOD hath prepared for those that love and feare him, 1. Cor. 2.9.
Neither eye hath seen, nor ear herd, neither hath it entered into the heart of man, what Joys GOD hath prepared for those that love and Fear him, 1. Cor. 2.9.
Now sith it cannot enter into us, pray wee, that wee may enter into it, that by continuance in well doing, wee may both seeke and obtaine glory, and honour, and immortality.
Now sith it cannot enter into us, pray we, that we may enter into it, that by Continuance in well doing, we may both seek and obtain glory, and honour, and immortality.
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And doe thou ô LORD, vouchsafe to prepare a place for us in those heavenly Mansions, that wee with the Saints and Angels already there, may sing perpetuall Hallelujahs, and praise thy glorious Majestie for all eternity, and that for the merits of thy dearely beloved Sonne, IESVS CHRIST;
And do thou o LORD, vouchsafe to prepare a place for us in those heavenly Mansions, that we with the Saints and Angels already there, may sing perpetual Hallelujahs, and praise thy glorious Majesty for all eternity, and that for the merits of thy dearly Beloved Son, JESUS CHRIST;
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to whom with thee and the blessed Spirit, be all Praise, Power, Majesty, Dominion and Thanksgiving, from this time forth and for evermore Amen. NONLATINALPHABET. FINIS.
to whom with thee and the blessed Spirit, be all Praise, Power, Majesty, Dominion and Thanksgiving, from this time forth and for evermore Amen.. FINIS.
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