Angels rejoicing for Sinners repenting. LUKE 15.10. Likewise I say unto you, There is joy in the presence of the Angels of God over one Sinner that repenteth.
Angels rejoicing for Sinners repenting. LUKE 15.10. Likewise I say unto you, There is joy in the presence of the Angels of God over one Sinner that Repenteth.
nor was he ever varied into more shapes of sinne, then his Saviour hath been of mercy: For as before his incarnation the Israelites had a cloud to usher them,
nor was he ever varied into more shapes of sin, then his Saviour hath been of mercy: For as before his incarnation the Israelites had a cloud to usher them,
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so after he was incarnate, when he became one of us (sinne alone excepted, which makes us not of him) as if to have been man alone, was not enough, he ransacks the whole Inventory of his Creatures, puts on all shapes to gaine a Soule:
so After he was incarnate, when he became one of us (sin alone excepted, which makes us not of him) as if to have been man alone, was not enough, he ransacks the Whole Inventory of his Creatures, puts on all shapes to gain a Soul:
To the Traveller, he calls, I am the way; To the benighted, he shews, he is the light; To the Stranger, he opens himself, I am the dore: Looke for him among the Plants, you shall find him a vine; Search for him in the flock, the Baptist points him to you, Behold the Lamb! or if Metaphors be but verball transfigurings, track him his Parables, which are more reall;
To the Traveller, he calls, I am the Way; To the benighted, he shows, he is the Light; To the Stranger, he Opens himself, I am the door: Look for him among the Plants, you shall find him a vine; Search for him in the flock, the Baptist points him to you, Behold the Lamb! or if Metaphors be but verbal transfigurings, track him his Parables, which Are more real;
if you see the man that brings back his lost sheep in triumph, he is that man: or if you find a woman, that calls her friends to joy with her, Rejoice, for I have found the piece which I had lost;
if you see the man that brings back his lost sheep in triumph, he is that man: or if you find a woman, that calls her Friends to joy with her, Rejoice, for I have found the piece which I had lost;
For of that Parable, this Text is the morall, the meaning of the Parable, Likewise I say unto you, there is joy in the presence of the Angels of God over one Sinner that repenteth.
For of that Parable, this Text is the moral, the meaning of the Parable, Likewise I say unto you, there is joy in the presence of the Angels of God over one Sinner that Repenteth.
That Parables are pictures, Athanasius tells us, but withall, such pictures as have their velamina, their shadows, their curtaines diaphanous enough for the eye of faith to look through;
That Parables Are pictures, Athanasius tells us, but withal, such pictures as have their velamina, their shadows, their curtains diaphanous enough for the eye of faith to look through;
For as Saint Hierome counselled a Roman Matron, to keep her young Daughter from reading of the Canticles, ne anima non intelligens vulneraretur, lest the Soule that understood not the spirituall sense, should perish in the literall; or as those Images, which the Papists call, Idiotarum libros, the Lay-mens books, being misunderstood doe prove the Fooles Idolatry:
For as Saint Jerome counseled a Roman Matron, to keep her young Daughter from reading of the Canticles, ne anima non Intelligence vulneraretur, lest the Soul that understood not the spiritual sense, should perish in the literal; or as those Images, which the Papists call, Idiotarum libros, the Laymen's books, being misunderstood do prove the Fools Idolatry:
But what this was to them, what share they had either in this joy or that recovery, they had not heard till he that made their eares applied it to their hearts with an NONLATINALPHABET, Likewise I say unto you, I that came to heale that which was wounded, to bind up that which was broken, to save that which was lost;
But what this was to them, what share they had either in this joy or that recovery, they had not herd till he that made their ears applied it to their hearts with an, Likewise I say unto you, I that Come to heal that which was wounded, to bind up that which was broken, to save that which was lost;
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Let the Separatist boast of his private spirit that hath revealed it, or the Bishop of Rome cite his infallible Chaire; every one is not wax enough to take impression at this:
Let the Separatist boast of his private Spirit that hath revealed it, or the Bishop of Room Cite his infallible Chair; every one is not wax enough to take impression At this:
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no Oracle ever spake like this, truth, to the truth incarnate: Be not therefore troubled either with the contrariety of passions in these words, that sorrow should beget joy, or the disparity of the persons, that Angels should rejoice for Sinners, or the inequality of the extent, many Angels for one Sinner: for Christ hath spoke it,
no Oracle ever spoke like this, truth, to the truth incarnate: Be not Therefore troubled either with the contrariety of passion in these words, that sorrow should beget joy, or the disparity of the Persons, that Angels should rejoice for Sinners, or the inequality of the extent, many Angels for one Sinner: for christ hath spoke it,
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so in joy the passages are inlarged, the cordiall spirits scattered, the heart it self runs out, 'tis so dilated, which makes Aristotle say, that joy is, as it were, the letting of the heart out:
so in joy the passages Are enlarged, the cordial spirits scattered, the heart it self runs out, it's so dilated, which makes Aristotle say, that joy is, as it were, the letting of the heart out:
nor he that wants a heart judge of it, who shall then resolve us what joy is? or where we shal find a thing to this name? For, examine first the joy of a proud man, lies it not in the breath of others, a thin cabinet of aire which every man hath a key to,
nor he that Wants a heart judge of it, who shall then resolve us what joy is? or where we shall find a thing to this name? For, examine First the joy of a proud man, lies it not in the breath of Others, a thin cabinet of air which every man hath a key to,
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when he hath been feeding his disease with riot? Were not the Israelites struck with meat between their teeth? and was not Zimri slaine in the imbraces of his Cosby? Besides, to share in all the good that is under the Sun is at the best but indolence, a privation of grief; it is not joy;
when he hath been feeding his disease with riot? Were not the Israelites struck with meat between their teeth? and was not Zimri slain in the embraces of his Cosby? Beside, to share in all the good that is under the Sun is At the best but indolence, a privation of grief; it is not joy;
and say, here they are: Nor shall I conceive him an easier Artisan, that can out of the Sea of his ordinary hourly discontents, extract this drop of joy, and shew it to me.
and say, Here they Are: Nor shall I conceive him an Easier Artisan, that can out of the Sea of his ordinary hourly discontents, extract this drop of joy, and show it to me.
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and the like doe I of you, saith Saint Austin, Qui quaeritis gaudium in loco non suo, who look for joy either in the honours or pleasures of this life,
and the like do I of you, Says Saint Austin, Qui Seeking gaudium in loco non Sue, who look for joy either in the honours or pleasures of this life,
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But suppose there were such a thing on earth as joy, that the Philosophers stone, the Northwest passage, and that, were found out together; yet there remains another disquisition:
But suppose there were such a thing on earth as joy, that the Philosophers stone, the Northwest passage, and that, were found out together; yet there remains Another disquisition:
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for, where shal we have a lodging for it? where a breast capable to entertain it? in the heart of the sinfull man? no, God himself hath barr'd that dore against it:
for, where shall we have a lodging for it? where a breast capable to entertain it? in the heart of the sinful man? no, God himself hath barred that door against it:
they cannot rejoice, they may perchance drown their grief in wine, or drive away their discontents with company, they may reprieve their soules for a time from melancholy,
they cannot rejoice, they may perchance drown their grief in wine, or drive away their discontents with company, they may reprieve their Souls for a time from melancholy,
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but shall we knock at more innocent dores to see if there it harbours? were the Prophets in the Old Testament acquainted with it? the Apostles in the New? or shall we inquire of innocence it self, the Saviour of us all? But he will inquire of us again,
but shall we knock At more innocent doors to see if there it harbours? were the prophets in the Old Testament acquainted with it? the Apostles in the New? or shall we inquire of innocence it self, the Saviour of us all? But he will inquire of us again,
but it was in their reproaches: So Saint Paul had his joy, but it was in his afflictions: the Martyrs had their joy, but it was in their bitter sufferings. The few notes they heard of joy were but like the breakings of an Eccho, a word or two they heard, but not a sentence;
but it was in their Reproaches: So Saint Paul had his joy, but it was in his afflictions: the Martyrs had their joy, but it was in their bitter sufferings. The few notes they herd of joy were but like the breakings of an Echo, a word or two they herd, but not a sentence;
so neither are we so destitute of all comfort, but we may say, there is a leafe of joy, the Tinfoile of it here, there are some few glimpses that shine in upon us:
so neither Are we so destitute of all Comfort, but we may say, there is a leaf of joy, the Tinfoile of it Here, there Are Some few glimpses that shine in upon us:
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But be as certain to tarry till the harvest, you must stay, no remedy, till Heaven be your dwelling, till the Angels be your Partners, incorruption your change, immortality your garment:
But be as certain to tarry till the harvest, you must stay, no remedy, till Heaven be your Dwelling, till the Angels be your Partners, incorruption your change, immortality your garment:
What then wil become of us, whose eyes ( Aristotle could say) were tanquam Noctuae ad solem? how shall we look on this joy of Angels? shall we think of the place they live in,
What then will become of us, whose eyes (Aristotle could say) were tanquam Noctuae ad solemn? how shall we look on this joy of Angels? shall we think of the place they live in,
how they see the divine face of God? how they joy in that Mirror? how they exult in that beatifick vision? what fulnesse? what torrents of pleasure in such a sight? such a sight, saith Saint Austin, that if the damned Spirits could but see a glimps of it, that very glimps for that time would infuse such joy into them as to take away the sense of all their paine:
how they see the divine face of God? how they joy in that Mirror? how they exult in that beatific vision? what fullness? what torrents of pleasure in such a sighed? such a sighed, Says Saint Austin, that if the damned Spirits could but see a glimpse of it, that very glimpse for that time would infuse such joy into them as to take away the sense of all their pain:
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such a sight that the reflected rayes of it, even in this life, gives us that NONLATINALPHABET, that Saint John speaks of, that communion with God himself.
such a sighed that the reflected rays of it, even in this life, gives us that, that Saint John speaks of, that communion with God himself.
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What then can we conceive of those glorious Creatures, that see not God, either by glimps, or by reflexion, but stand under the direct beams, that have a full and eternall fight of him that see him NONLATINALPHABET, face to face, that heare him even with eare to mouth, that are acquainted with the very whispers of the Trinity.
What then can we conceive of those glorious Creatures, that see not God, either by glimpse, or by reflection, but stand under the Direct beams, that have a full and Eternal fight of him that see him, face to face, that hear him even with ear to Mouth, that Are acquainted with the very whispers of the Trinity.
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for thou hast told us, ô my Saviour, that even that difference shall be took away, that we shall be NONLATINALPHABET, equall to the Angels, aequalitate gratiae, though not naturae, saith Aquinas, in an equality of grace, though not of nature.
for thou hast told us, o my Saviour, that even that difference shall be took away, that we shall be, equal to the Angels, aequalitate Gratiae, though not naturae, Says Aquinas, in an equality of grace, though not of nature.
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Nor shall we offend to inlarge this meditation further, to conceive as some of the Fathers did, that as the Angels fell from severall Hierarchies, some from being Seraphins, some Cherubins, some Thrones, some out of higher Seats, some out of lower:
Nor shall we offend to enlarge this meditation further, to conceive as Some of the Father's did, that as the Angels fell from several Hierarchies, Some from being Seraphim, Some Cherubim, Some Thrones, Some out of higher Seats, Some out of lower:
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for, among the rest, Origen was confidently perswaded, Quod si earum virium esset ut vinceret Luciferum, Luciferi solium in coelo obtineret, that had he been of strength enough to have overcome Lucifer in temptation that was once the chief of Angels, God would have given him Lucifers seat in Heaven:
for, among the rest, Origen was confidently persuaded, Quod si earum virium esset ut vinceret Luciferum, Luciferi solium in coelo obtineret, that had he been of strength enough to have overcome Lucifer in temptation that was once the chief of Angels, God would have given him Lucifer's seat in Heaven:
But the Schoole hath wel distinguished a double joy in Angels, either essentiall, or accidentall; their essentiall joy consists in the vision of the Deity, their accidental, in the conversion of us Sinners;
But the School hath well distinguished a double joy in Angels, either essential, or accidental; their essential joy consists in the vision of the Deity, their accidental, in the conversion of us Sinners;
For as S. Hierome is of the mind, that Angelus Nomen est officii, non naturae, to be an Angel is a name of office, not of nature, (in essence they are Spirits,
For as S. Jerome is of the mind, that Angelus Nome est Officii, non naturae, to be an Angel is a name of office, not of nature, (in essence they Are Spirits,
It was well thought on therefore by the Church of England to design a Collect in the Liturgie, wherein we pray, that the Angels which alwaies doe God service in Heaven, may by his appointment defend us on Earth:
It was well Thought on Therefore by the Church of England to Design a Collect in the Liturgy, wherein we pray, that the Angels which always do God service in Heaven, may by his appointment defend us on Earth:
not that we are to belie their presence, as that Jesuite did, who hath blushed to print unto the world, that at the Bohemian overthrow, there was visibly seen a troop of Angels to fight on the Emperours part against them;
not that we Are to belie their presence, as that Jesuit did, who hath blushed to print unto the world, that At the Bohemian overthrow, there was visibly seen a troop of Angels to fight on the emperors part against them;
but what Angel joy'd, think you, when that lie was made? yet on the other side, we are not to deny them to be our Guardians, whether one to one, or more to one, since their accidentall joy doth ordinarily arise from thence, even from that imployment.
but what Angel joyed, think you, when that lie was made? yet on the other side, we Are not to deny them to be our Guardians, whither one to one, or more to one, since their accidental joy does ordinarily arise from thence, even from that employment.
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Well, but doe the Angels joy at the conversion of a Sinner? therefore they know it, must needs follow (for the will moves not till the understanding sets it going) ult: actus intellectus primus est voluntatis.
Well, but do the Angels joy At the conversion of a Sinner? Therefore they know it, must needs follow (for the will moves not till the understanding sets it going) ult: actus Intellectus primus est voluntatis.
or their morning, as the Schoole distinguisheth, or that therefore in Verbo tanquam speculo, in the face of God as in a glasse, all Angels necessarily know the thoughts of all;
or their morning, as the School Distinguisheth, or that Therefore in Verbo tanquam speculo, in the face of God as in a glass, all Angels necessarily know the thoughts of all;
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No? say they, But suppose there were a glasse of crystall made so large that whatsoever were done in all the corners of the world might be reflected by it;
No? say they, But suppose there were a glass of crystal made so large that whatsoever were done in all the corners of the world might be reflected by it;
God knowes the determinate day, resolved on in his Councels, when the Heavens shall be gathered together as a scrole, the Sun shall lose his light, the Graves open, and the dead rise up to judgment,
God knows the determinate day, resolved on in his Counsels, when the Heavens shall be gathered together as a scroll, the Sun shall loose his Light, the Graves open, and the dead rise up to judgement,
but God imparts to them, when he pleaseth, the conversion of whom he pleaseth: There is knowledge, or else there were no joy in the presence of the Angels.
but God imparts to them, when he Pleases, the conversion of whom he Pleases: There is knowledge, or Else there were no joy in the presence of the Angels.
To conclude this, when God therefore by repentance shall call thee to him, when he shall performe that wonder in thee, which Saint Chrysostome saith, is greater then to create a world, to justifie thee a sinner;
To conclude this, when God Therefore by Repentance shall call thee to him, when he shall perform that wonder in thee, which Saint Chrysostom Says, is greater then to create a world, to justify thee a sinner;
when he shall seal thy pardon to thee, with the bloud of his son Christ Jesus, doubt not but on that day, God hath revealed this to his Angels, that there is a new joy among them, a full confort in Heaven, that the Holy Ghost is busie to set new Anthems, the holy Angels as busie in the singing of them.
when he shall seal thy pardon to thee, with the blood of his son christ jesus, doubt not but on that day, God hath revealed this to his Angels, that there is a new joy among them, a full Comfort in Heaven, that the Holy Ghost is busy to Set new Anthems, the holy Angels as busy in the singing of them.
First, of the object in generall, a Sinner. Next of the quality of the Sinner, the Sinner that repenteth. Last of all, of the indefinite fingularity, for one Sinner, implying as much as for any one Sinner that repenteth.
First, of the Object in general, a Sinner. Next of the quality of the Sinner, the Sinner that Repenteth. Last of all, of the indefinite fingularity, for one Sinner, implying as much as for any one Sinner that Repenteth.
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It was a strange errour in Lactantius, so learned a Father, being deceived by the Translation of the Septuagint, in the second of the sixt of Genesis, to think that those sons of God, that fell in love with the daughters of men,
It was a strange error in Lactantius, so learned a Father, being deceived by the translation of the septuagint, in the second of the sixt of Genesis, to think that those Sons of God, that fell in love with the daughters of men,
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For besides other absurdities, were all the beauty of the Heavens transferr'd into the face of a vitious sinful Woman, certainly no Angel could have joy in her;
For beside other absurdities, were all the beauty of the Heavens transferred into the face of a vicious sinful Woman, Certainly no Angel could have joy in her;
how can they either know or joy in thee, when that image is rased out that innocence polluted, that contract violated, that temple turn'd into a sink of filth, into a den of Serpents:
how can they either know or joy in thee, when that image is rased out that innocence polluted, that contract violated, that temple turned into a sink of filth, into a den of Serpents:
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How wil they look, think you, when God the Father turnes away his face, God the Son cries out, thou hast crucified him again, thou hast pierced him with thy oaths, spit on him with thy lust, wounded him with thy malice, when God the Holy Ghost shall leave thee, either to a fluctuating, unquiet,
How will they look, think you, when God the Father turns away his face, God the Son cries out, thou hast Crucified him again, thou hast pierced him with thy Oaths, spit on him with thy lust, wounded him with thy malice, when God the Holy Ghost shall leave thee, either to a fluctuating, unquiet,
or (which is worse) to a sear'd, a stupified conscience? which of those blessed Spirits can then take joy in thee? shall not the ill Angels rather give thee their Plaudite?
or (which is Worse) to a seared, a Stupified conscience? which of those blessed Spirits can then take joy in thee? shall not the ill Angels rather give thee their Plaudite?
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let him look that he fit her with two faces, on the one side a mourning dejected countenance, looking sadly back on the sinnes she hath committed, on the other side a more cheerfull lively aspect, looking forwards on new resolutions;
let him look that he fit her with two faces, on the one side a mourning dejected countenance, looking sadly back on the Sins she hath committed, on the other side a more cheerful lively aspect, looking forward on new resolutions;
As for the sadder look, though Andreas Vega, a Spanish Writer, doted so much upon it, that he is censured by his owne friend Bellarmine for maintaining that the sorrow of the heart for sinne was of so high a value, that he that conceived that sorrow as he ought, needed no formall explicite purpose of amendment;
As for the sadder look, though Andrew Vega, a Spanish Writer, doted so much upon it, that he is censured by his own friend Bellarmine for maintaining that the sorrow of the heart for sin was of so high a valve, that he that conceived that sorrow as he ought, needed no formal explicit purpose of amendment;
as to think the way to Heaven is strew'd with Roses, that he can leap out of the state of sinne into the favour of his God without so much as a single teare or sigh:
as to think the Way to Heaven is strewed with Roses, that he can leap out of the state of sin into the favour of his God without so much as a single tear or sighs:
It is true indeed, what Saint Bernard saith, non si te excories potes satisfacere, should we weep our selves blind, kneele our selves cripples, should we flea the skinne from this wretched body of ours, all could not satisfie for sinne:
It is true indeed, what Saint Bernard Says, non si te excories potes satisfacere, should we weep our selves blind, kneel our selves cripples, should we flay the skin from this wretched body of ours, all could not satisfy for sin:
either to indure now a sorrow that shall have end, or to endure then a sorrow that shall have none. But mistake me not, I doe not counsell you to a sullen, continued, unintermitted melancholy:
either to endure now a sorrow that shall have end, or to endure then a sorrow that shall have none. But mistake me not, I do not counsel you to a sullen, continued, unintermitted melancholy:
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or he that were converted to be truly penitent? and he resolves it thus, Innocens majora, poenitens magis debet, extensively the innocent owes more, intensively the Penitent:
or he that were converted to be truly penitent? and he resolves it thus, Innocent marjoram, poenitens magis debet, extensively the innocent owes more, intensively the Penitent:
unlesse we repent? Non patitur contriti cordis Holocaustum repulsam, Saint Cyprian had learned so much of holy David, A broken heart, O God, thou wilt not (or as some Translations render it, thou shalt not ) despise: no, we have him safe in his own fetters, entangled to us in his owne promises,
unless we Repent? Non patitur Contrite Cordis Holocaust repulsam, Saint Cyprian had learned so much of holy David, A broken heart, Oh God, thou wilt not (or as Some Translations render it, thou shalt not) despise: no, we have him safe in his own fetters, entangled to us in his own promises,
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Let every one of us therefore make that confession as Saint Austine did, O Domine si non sum dignus oculos orando ad coelum levare, at sum dignus oculos plorando caecare, though I am not worthy O God to lift up my eyes in praying,
Let every one of us Therefore make that Confessi as Saint Augustine did, O Domine si non sum Dignus Eyes Praying ad coelum levare, At sum Dignus Eyes plorando caecare, though I am not worthy Oh God to lift up my eyes in praying,
I would go on, but me thinks I heare some troubled Soule thus call to me, You tell me heavenly things of this repentance, what power a religious sorrow hath, that the Lizard doth not gaze more earnestly on him that sleeps,
I would go on, but me thinks I hear Some troubled Soul thus call to me, You tell me heavenly things of this Repentance, what power a religious sorrow hath, that the Lizard does not gaze more earnestly on him that sleeps,
like the parch'd earth in Summer, my very heart turn'd Marble, what Moses shall I call to to strike this rock for water? But stay, be not discouraged who ever thou art:
like the parched earth in Summer, my very heart turned Marble, what Moses shall I call to to strike this rock for water? But stay, be not discouraged who ever thou art:
when having transgressed her vow of continency, she told her Confessor plainly, that when she saw what a Sonne she had brought forth, she could not repent, that she had sinned in having him: A hard condition!
when having transgressed her Voelli of continency, she told her Confessor plainly, that when she saw what a Son she had brought forth, she could not Repent, that she had sinned in having him: A hard condition!
if thou find'st but so much impression made as to grieve really, that thou canst not grieve, know that thou art already come to a degree of that which thou grievest thou art not come to;
if thou Findest but so much impression made as to grieve really, that thou Canst not grieve, know that thou art already come to a degree of that which thou grievest thou art not come to;
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the seventh time he saw but a Cloud no bigger then his hand, yet that Cloud within few howres covered the Heaven with darknesse, and the Earth with raine:
the seventh time he saw but a Cloud no bigger then his hand, yet that Cloud within few hours covered the Heaven with darkness, and the Earth with rain:
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just so may be thy case, when thou art praying to thy God as Calebs Daughter did unto her Father, Dedisti mihi terram aridam, da etiam irriguam, thou hast hitherto made me the owner of a drie, a barren heart,
just so may be thy case, when thou art praying to thy God as Calebs Daughter did unto her Father, Dedisti mihi terram aridam, da etiam irriguam, thou hast hitherto made me the owner of a dry, a barren heart,
or incline againe to the opportunities, the occasions that have betrayed you, to cast off all inducements to sinne, to hate even the garment that is spotted by the flesh;
or incline again to the opportunities, the occasions that have betrayed you, to cast off all inducements to sin, to hate even the garment that is spotted by the Flesh;
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for who, having scap'd the plague, would not burne the clothes he wore when he was infected? Be not like those planetary, unsteady Penitents, who having discharged their sinne this day in the eares of their God;
for who, having scaped the plague, would not burn the clothes he wore when he was infected? Be not like those planetary, unsteady Penitents, who having discharged their sin this day in the ears of their God;
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as there are no rests, no stops, no pauses in their intermitted Anthemes; so they look too there should be no digressions, no breakings off in thy repentance.
as there Are no rests, no stops, no pauses in their intermitted Anthems; so they look too there should be no digressions, no breakings off in thy Repentance.
We are now come to the last particular, For one Sinner: but what for one? yes even for one; for could it be supposed, saith Saint Austine, that there were but one lost Soule in the whole world, suppose it were onely thine;
We Are now come to the last particular, For one Sinner: but what for one? yes even for one; for could it be supposed, Says Saint Augustine, that there were but one lost Soul in the Whole world, suppose it were only thine;
If God then would have died for a single Sinner, may it not become the Angels to joy for him, whom their God would die for? Of the ten Leopers whom Christ had cured, there was but one turn'd back to thank him,
If God then would have died for a single Sinner, may it not become the Angels to joy for him, whom their God would die for? Of the ten Leopers whom christ had cured, there was but one turned back to thank him,
why then doth not every one of us strive to make up that number? how long shall God expect for one sinner to make towards him? when shall his holy Angels spie so much as a promising cloud in thine eyes, that thy teares are comming to a setled resolution in thy heart that thy life is changed? what shall I say more? Let there be but one among you that shall reckon his conversion from this day, God the Father shall blesse the memory of this day for ever,
why then does not every one of us strive to make up that number? how long shall God expect for one sinner to make towards him? when shall his holy Angels spy so much as a promising cloud in thine eyes, that thy tears Are coming to a settled resolution in thy heart that thy life is changed? what shall I say more? Let there be but one among you that shall reckon his conversion from this day, God the Father shall bless the memory of this day for ever,
Who then would not thus make holy-day in heaven? who would not feast the Trinity? or who would not joy the Angels? begin therefore your repentance early:
Who then would not thus make holiday in heaven? who would not feast the Trinity? or who would not joy the Angels? begin Therefore your Repentance early:
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