The purifying of vnclean hearts and hands: opened in a sermon preached before the Honourable House of Commons, at their solemne fast, January 28. 1645. in Margarets Westminster. / By Richard Vines, one of the Assembly of Divines. Published by order of the House of Commons.
MY worke at this time (by agreement) is to bring up the rere of this text, that it may appear to you in a full body; you received (in the fore-noon) the invitation to that, which is not only the main duty,
MY work At this time (by agreement) is to bring up the rear of this text, that it may appear to you in a full body; you received (in the forenoon) the invitation to that, which is not only the main duty,
and this drawing nigh of God to us, is like the neerer approaches of the Sun, which by his heat and prolificall influences, gives life and beauty to those things that before lay dead and buried, shrowded in the winding sheet of the winter snow.
and this drawing High of God to us, is like the nearer Approaches of the Sun, which by his heat and prolifical influences, gives life and beauty to those things that before lay dead and buried, shrouded in the winding sheet of the winter snow.
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Plato saw this truth NONLATINALPHABET (saith he) NONLATINALPHABET, the law of contrariety forbids puritie and filthinesse to touch, that is, to have fellowship or communion, NONLATINALPHABET, Touch not the unclean thing, 2 Cor. 6. 17. God is so farre from drawing nigh unto, that he will hide his eyes from unclean hands.
Plato saw this truth (Says he), the law of contrariety forbids purity and filthiness to touch, that is, to have fellowship or communion,, Touch not the unclean thing, 2 Cor. 6. 17. God is so Far from drawing High unto, that he will hide his eyes from unclean hands.
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why he hateth our new Moons and appointed feasts, why he will not hear our multiplied prayers, is the uncleanesse of our hands, Isa. 1. from the 11. to the end of the 15. verse;
why he hates our new Moons and appointed feasts, why he will not hear our multiplied Prayers, is the uncleanness of our hands, Isaiah 1. from the 11. to the end of the 15. verse;
Thou art of purereyes then to behold evil, and canst not look on iniquity, saith the Prophet, Hab. 1. 13. that is, thou canst not countenance the violence and oppressions of thy people, the grievance and vexation done unto them by wicked men, much lesse, draw nigh to men of such unclean hands.
Thou art of purereyes then to behold evil, and Canst not look on iniquity, Says the Prophet, Hab. 1. 13. that is, thou Canst not countenance the violence and oppressions of thy people, the grievance and vexation done unto them by wicked men, much less, draw High to men of such unclean hands.
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cease to doe evil, learn to doe well, seeke judgement, relieve the oppressed, judge the fatherlesse, plead for the widow: (And then it follows) Come now and let us reason together, saith the Lord.
cease to do evil, Learn to do well, seek judgement, relieve the oppressed, judge the fatherless, plead for the widow: (And then it follows) Come now and let us reason together, Says the Lord.
and therefore there can be no drawing nigh together, unles either God recede from his holines (which cannot be) or we be cleansed and purified from our uncleanesse, which •s the onely way to make this communion close, sweet and firm.
and Therefore there can be no drawing High together, unless either God recede from his holiness (which cannot be) or we be cleansed and purified from our uncleanness, which •s the only Way to make this communion close, sweet and firm.
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The sermon puts the ashes on your heads, and dresses your souls in that sackcloth, which you are to wear as mourning garments, in your prayer and humiliation.
The sermon puts the Ashes on your Heads, and Dresses your Souls in that Sackcloth, which you Are to wear as mourning garments, in your prayer and humiliation.
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The word [ NONLATINALPHABET ] sinners, as it signifies in generall any sinner, in opposition to a righteous man, Rom. 5. 19. As by one mans disobedience, many were made [ NONLATINALPHABET ] sinners, so by the obedience of one, shall many be made [ NONLATINALPHABET ] righteous: so in speciall it also signifies a wicked man, one of flagitious life, a sinner NONLATINALPHABET,
The word [ ] Sinners, as it signifies in general any sinner, in opposition to a righteous man, Rom. 5. 19. As by one men disobedience, many were made [ ] Sinners, so by the Obedience of one, shall many be made [ ] righteous: so in special it also signifies a wicked man, one of flagitious life, a sinner,
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therefore its often said [ NONLATINALPHABET ] Publicans and sinners, and Luk. 7. 37. a woman in that City which was [ NONLATINALPHABET ] a sinner, that is,
Therefore its often said [ ] Publicans and Sinners, and Luk. 7. 37. a woman in that city which was [ ] a sinner, that is,
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and if we survey the beginning of this chapter, what brawlings, envyings, lusts, self-seeking, did raigne amongst this people, we shall see good reason to take the word sinners, for such as did lie in more open and scandalous sinnes, men of unclean hands.
and if we survey the beginning of this chapter, what brawlings, envyings, Lustiest, self-seeking, did Reign among this people, we shall see good reason to take the word Sinners, for such as did lie in more open and scandalous Sins, men of unclean hands.
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The word NONLATINALPHABET, double-minded, is once before used in this Epistle, chap. 1. 8. and signifies such as have double, (or as the Syriack expresseth it) divided hearts, it answers the Hebrew expression:
The word, double-minded, is once before used in this Epistle, chap. 1. 8. and signifies such as have double, (or as the Syriac Expresses it) divided hearts, it answers the Hebrew expression:
a heart and a heart, which the septuagint doe interpret word for word, NONLATINALPHABET, and Symachus (whom Chrysostom on, Psal. 12. 2. calls NONLATINALPHABET) renders it, NONLATINALPHABET, we shall best understand the sense of the word, by comparing it with the opposite thereunto,
a heart and a heart, which the Septuagint do interpret word for word,, and Symachus (whom Chrysostom on, Psalm 12. 2. calls) renders it,, we shall best understand the sense of the word, by comparing it with the opposite thereunto,
and that is NONLATINALPHABET, Ephes. 6. 5. Col. 3. 22. Simplicity, or singlenes of heart, it is a grace recommended to servants, In singlenes of heart as unto Christ, not with eye-service as unto men;
and that is, Ephesians 6. 5. Col. 3. 22. Simplicity, or singleness of heart, it is a grace recommended to Servants, In singleness of heart as unto christ, not with eye-service as unto men;
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where you have singlenes of heart described, to be the steerage of the heart, by the fear of God in a right line, to intend and aim at him and his glory, in all you doe;
where you have singleness of heart described, to be the steerage of the heart, by the Fear of God in a right line, to intend and aim At him and his glory, in all you do;
for those crooked, serpentine, and subtill vvindings and turnings of heart, which are called, Psalm. 145. 4, 5. crooked wayes, that are like a vvinding vvay,
for those crooked, serpentine, and subtle windings and turnings of heart, which Are called, Psalm. 145. 4, 5. crooked ways, that Are like a winding Way,
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Like the heart of an Adulterer, or Adulteresse (so these double minded ones are also called, vers 4.) which is divided between husband or wife, and some other strange love.
Like the heart of an Adulterer, or Adulteress (so these double minded ones Are also called, vers 4.) which is divided between husband or wife, and Some other strange love.
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2. Whose hearts are not fixed upon one center, but uncertain, moveable, and inconstant with God, Cap. 1. ver. 8. A double minded man is unsetled in all his waies.
2. Whose hearts Are not fixed upon one centre, but uncertain, movable, and inconstant with God, Cap. 1. ver. 8. A double minded man is unsettled in all his ways.
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The word is, NONLATINALPHABET, vvhich signifies that he is at no setlednesse within himself, but off and on, by reason of lusts that mutiny within him,
The word is,, which signifies that he is At no Settledness within himself, but off and on, by reason of Lustiest that mutiny within him,
and this inconstancie rises from the former, namely, the division of the heart, for it being divided in it selfe by reasonings, self-interests, lusts, cannot be constant in attendance upon God.
and this inconstancy rises from the former, namely, the division of the heart, for it being divided in it self by reasonings, self-interests, Lustiest, cannot be constant in attendance upon God.
2. Cleanse and purifie, NONLATINALPHABET, these words are promiscuously, and indifferently used by the Septuagint, to interpret the Hebrew vvords that signifie to cleanse and purifie; and there is in these words an allusion to legall uncleannesses, and the purifying of them;
2. Cleanse and purify,, these words Are promiscuously, and indifferently used by the septuagint, to interpret the Hebrew words that signify to cleanse and purify; and there is in these words an allusion to Legal Uncleannesses, and the purifying of them;
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Draw nigh to God, and he vvill draw nigh to you. Cleanse your hands, &c. You may easily see that here is very little speculative, or notionall matter, but practicall,
Draw High to God, and he will draw High to you. Cleanse your hands, etc. You may Easily see that Here is very little speculative, or notional matter, but practical,
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or terra incognita, an every thing, a nothing, a thing for a vvanton fancy to play withall, a smooth tongue to talk of, made up of a brain and a mouth, without heart and hands.
or terra incognita, an every thing, a nothing, a thing for a wanton fancy to play withal, a smooth tongue to talk of, made up of a brain and a Mouth, without heart and hands.
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That power which drawes a man into acquaintance with God, doth proportionably kill sinne. That power which flowes from God in acquaintance with a man, kills sinne too:
That power which draws a man into acquaintance with God, does proportionably kill sin. That power which flows from God in acquaintance with a man, kills sin too:
sinne hath not dominion over them that are under grace, Rom. 6. 14. the knowledge of God sets a man loose from his bondage to the enslaving lusts he before served, ye shall know the truth,
sin hath not dominion over them that Are under grace, Rom. 6. 14. the knowledge of God sets a man lose from his bondage to the enslaving Lustiest he before served, you shall know the truth,
you may fast, and pray, and ask, that you may consume upon your lusts, ver. 4. like a cutpurse in a Church, who comes not thither to seek God, but his prey.
you may fast, and pray, and ask, that you may consume upon your Lustiest, ver. 4. like a cutpurse in a Church, who comes not thither to seek God, but his prey.
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I will wash mine hands in innocency, so will I compasse thine Altar, O Lord, Psal. 26. 6. Where you may observe, that thanksgivings and praises, which the Psalmist calls sacrifices of shouting, or loud musick, Psal. 27. 6. and wherein they used (as one saith) th• … agere circum altare, are to be performed with washen hands:
I will wash mine hands in innocency, so will I compass thine Altar, Oh Lord, Psalm 26. 6. Where you may observe, that thanksgivings and praises, which the Psalmist calls Sacrifices of shouting, or loud music, Psalm 27. 6. and wherein they used (as one Says) th• … agere circum altar, Are to be performed with washen hands:
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so in your prayers, the Lord requires that you should lift up pure hands, 1 Tim. 2. 8. and what a sweet reflection may you make upon your deliverances which are wonderfull,
so in your Prayers, the Lord requires that you should lift up pure hands, 1 Tim. 2. 8. and what a sweet reflection may you make upon your Deliverances which Are wonderful,
when you can say, I was upright with God, and I kept my self from mine iniquity? Therefore hath the Lord recompensed me according to my righteousnes, according to the cleannesse of my hands in his eye-sight, Psal. 18. 23, 24. If ye fall into straits,
when you can say, I was upright with God, and I kept my self from mine iniquity? Therefore hath the Lord recompensed me according to my righteousness, according to the cleanness of my hands in his eyesight, Psalm 18. 23, 24. If you fallen into straits,
what a lifting up of the head will it be unto you, to be able to say, Not for any injustice in my hands? Job. 16. 17. If the Lord shall deliver this Island from the oppression and injustice under which it hath groaned;
what a lifting up of the head will it be unto you, to be able to say, Not for any injustice in my hands? Job. 16. 17. If the Lord shall deliver this Island from the oppression and injustice under which it hath groaned;
as Christ sent the Lepers to the Priests, but NONLATINALPHABET, as they were going they were cleansed, Luk. 17. 14. 2. He bids these sinners cleanse and purify, their hands and hearts? but how can corruption cleanse it self? can unsavoury salt season it self? No. God purifieth the heart by faith, Act. 15. 9. and every man that hath this hope, purifieth himself, 1 John 3. 3. Christ is he that comes by water and blood, 1 Joh. 5. 6. that is, by all manner of purifying, typified by legall purifications.
as christ sent the Lepers to the Priests, but, as they were going they were cleansed, Luk. 17. 14. 2. He bids these Sinners cleanse and purify, their hands and hearts? but how can corruption cleanse it self? can unsavoury salt season it self? No. God Purifieth the heart by faith, Act. 15. 9. and every man that hath this hope, Purifieth himself, 1 John 3. 3. christ is he that comes by water and blood, 1 John 5. 6. that is, by all manner of purifying, typified by Legal purifications.
This is (saith a learned man) one of the mysteries of this law (of purifying) that a clean person was himself made unclean, by touching the holy water, sprinkling it upon the unclean:
This is (Says a learned man) one of the Mysteres of this law (of purifying) that a clean person was himself made unclean, by touching the holy water, sprinkling it upon the unclean:
and this is the great mystery of the Gospel, that he whose blood cleanseth us from all sinne, 1 John 1. 7. and in whom being a clean person is no sinne, should yet be made sinne for us, and for our cleansing.
and this is the great mystery of the Gospel, that he whose blood Cleanseth us from all sin, 1 John 1. 7. and in whom being a clean person is no sin, should yet be made sin for us, and for our cleansing.
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so are you to purify your hearts, and cleanse your hands, by comming unto that blood of sprinkling, Heb. 12. 22, 24. Faith will bring you to this purifying blood:
so Are you to purify your hearts, and cleanse your hands, by coming unto that blood of sprinkling, Hebrew 12. 22, 24. Faith will bring you to this purifying blood:
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but in speciall we finde some more eminently called sinnes of the hands, as oppression and violence, Ionah 3. 8. blood, Isa. 1. 15. bribes, Isa. 33. 15. injustice, Iob. 16. 17. as there are also eye-sinnes, ear-sinnes, tongue-sinnes, &c.
but in special we find Some more eminently called Sins of the hands, as oppression and violence, Jonah 3. 8. blood, Isaiah 1. 15. Bribes, Isaiah 33. 15. injustice, Job 16. 17. as there Are also eye-sinnes, ear-sinnes, tongue-sinnes, etc.
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in vain, doe we goe about to sweeten the stream, when the fountain still sends forth bitter water? To this I answer, that though it be but a sollicitous trifling, to vex every prius and posterius which vve meet vvith in Scripture,
in vain, do we go about to sweeten the stream, when the fountain still sends forth bitter water? To this I answer, that though it be but a solicitous trifling, to vex every prius and Posterior which we meet with in Scripture,
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as it vvere, an entring wedge to break the knotty heart all to pieces. 3. Because grace having once got footing in the heart, presently enters the field against this kinde of sins,
as it were, an entering wedge to break the knotty heart all to Pieces. 3. Because grace having once god footing in the heart, presently enters the field against this kind of Sins,
your iniquities have separated between you and your God, and your sins have hid his face from you, Isa. 59. 2. This is the worst effect and fruit of sin;
your iniquities have separated between you and your God, and your Sins have hid his face from you, Isaiah 59. 2. This is the worst Effect and fruit of since;
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Jude 13. the blacknesse of darkenesse, the lustings of corruption which are in the regenerate, are (as I may call them) transparent sins, they obstruct not our communion with God;
U^de 13. the blackness of darkness, the lustings of corruption which Are in the regenerate, Are (as I may call them) transparent Sins, they obstruct not our communion with God;
so a man, whose hands and life are full of sin, and his heart full of enmity to God, may yet have some commerce with God in duties or ordinances, to serve his turne upon God, uti Deo at fruatur mundo, and to make use of him for his own ends;
so a man, whose hands and life Are full of since, and his heart full of enmity to God, may yet have Some commerce with God in duties or ordinances, to serve his turn upon God, uti God At fruatur mundo, and to make use of him for his own ends;
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It's unacceptable worke to be set upon, for a sinner to cleanse and purifie, and to cleanse his hands too, which are full of profitable sins, Turne ye every one from your evil way,
It's unacceptable work to be Set upon, for a sinner to cleanse and purify, and to cleanse his hands too, which Are full of profitable Sins, Turn you every one from your evil Way,
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so laden with sins of all rankes and subordinations of men, King, Princes, Judges, Lawyers, Gentry, Ministers, people (especially in such grown seas as we have been in) should live to this day;
so laden with Sins of all ranks and subordinations of men, King, Princes, Judges, Lawyers, Gentry, Ministers, people (especially in such grown Seas as we have been in) should live to this day;
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ungodlinesse, unrighteousnesse, self-seekings, hypocrisie, religiousnesse for our ends abound amongst us, and contempt of the Ministery more then ever,
ungodliness, unrighteousness, self-seekings, hypocrisy, religiousness for our ends abound among us, and contempt of the Ministry more then ever,
so that preaching of the word by the Ministers of this Kingdom, which for soundnesse, spiritualnesse and successe, hath not been (I was going to say) paralelled, (I may truly say) exceld in any part of the world, is by very many now judged to have been a Monopoly, and fit among other Monopolies to go down and to be made a common trade.
so that preaching of the word by the Ministers of this Kingdom, which for soundness, spiritualness and success, hath not been (I was going to say) paralleled, (I may truly say) excelled in any part of the world, is by very many now judged to have been a Monopoly, and fit among other Monopolies to go down and to be made a Common trade.
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Not many years ago, when it was both danger and disgrace to hold forth the profession of the name of Christ in truth, what appetite had Christians to the sincere doctrine of Christ,
Not many Years ago, when it was both danger and disgrace to hold forth the profession of the name of christ in truth, what appetite had Christians to the sincere Doctrine of christ,
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and antidote themselves against the infectious air of those times? whose eyes were thought too dear for those faithfull messengers of God at whose feet they sate? what contending was there for the faith once delivered to the Saints? what burning love had they each to other? what onenes of heart and minde? Now alas, some of those good ears of come are mildewd,
and antidote themselves against the infectious air of those times? whose eyes were Thought too dear for those faithful messengers of God At whose feet they sat? what contending was there for the faith once Delivered to the Saints? what burning love had they each to other? what onenes of heart and mind? Now alas, Some of those good ears of come Are mildewd,
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so it is observed, that that sincere and true godlinesse, which flourisht and was warme in Christians under the persecuting Emperours, post Constantinum caepit refrigescere, after Constantine, when it vvas both safe and honourable, it began to cool,
so it is observed, that that sincere and true godliness, which flourished and was warm in Christians under the persecuting emperors, post Constantine Capet refrigescere, After Constantine, when it was both safe and honourable, it began to cool,
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and to break out into ambition, pride, contention, &c. If you will not own your sins, we that are Ministers must cry aloud, Isa. 58. 1. Cry aloud, spare not, lift up thy voice like a trumpet,
and to break out into ambition, pride, contention, etc. If you will not own your Sins, we that Are Ministers must cry aloud, Isaiah 58. 1. Cry aloud, spare not, lift up thy voice like a trumpet,
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such as did aske of God the ordinances of justice, and took delight in approaching to God, that fasted and afflicted their souls, ver. 2, 3. such as made religious duties the panders to their lusts,
such as did ask of God the ordinances of Justice, and took delight in approaching to God, that fasted and afflicted their Souls, ver. 2, 3. such as made religious duties the panders to their Lustiest,
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and the truth is, I fear we have lapt up the pills of reproof in so much pap and sugar, that by allaying the bitternesse we have frustrated the operation.
and the truth is, I Fear we have leapt up the pills of reproof in so much pap and sugar, that by allaying the bitterness we have frustrated the operation.
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Oh that you were all of you too generous to be flatterd, and that you would search out particularly your own personall and bosome sins, swearing, drunkennesse, whoredome, injustice, oppression:
O that you were all of you too generous to be flattered, and that you would search out particularly your own personal and bosom Sins, swearing, Drunkenness, whoredom, injustice, oppression:
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so while you say only in generall, We are sinners, and do not arraign your selves upon particulars, saying, This is my iniquity, you can never judge and condemne your selves as you ought. So much for the generall.
so while you say only in general, We Are Sinners, and do not arraign your selves upon particulars, saying, This is my iniquity, you can never judge and condemn your selves as you ought. So much for the general.
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Now particularly to you (Honoured and Worthy) that are Members of the Honourable House of Commons, as you are single persons, search your selves, consider your wayes;
Now particularly to you (Honoured and Worthy) that Are Members of the Honourable House of Commons, as you Are single Persons, search your selves, Consider your ways;
Is there any thing in your hands to be cleansed? You are to purge the corrupt leaven out of your own houses, your selves, your families, your places of office and trust are the proper sphere of your activity;
Is there any thing in your hands to be cleansed? You Are to purge the corrupt leaven out of your own houses, your selves, your families, your places of office and trust Are the proper sphere of your activity;
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but are you as intent upon personall reformation of your own waies? do your own houses lye clean? have you reall principles of godlines in your own hearts? or are you carried meerly by the Parliamentary genius or stream, by a rapt motion? In one word:
but Are you as intent upon personal Reformation of your own ways? do your own houses lie clean? have you real principles of godliness in your own hearts? or Are you carried merely by the Parliamentary genius or stream, by a rapt motion? In one word:
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Why doth not he first make himself white, that the other may thereby be perswaded he can make him so too? If any of you should lie in known sinnes or lusts, can you comfortably, conscientiously,
Why does not he First make himself white, that the other may thereby be persuaded he can make him so too? If any of you should lie in known Sins or Lustiest, can you comfortably, conscientiously,
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and to make it inacessible to the scandalous and prophane, or to settle a faithfull and searching ministery in the place he lives in, that knowes he shal but thereby make a rod for himself.
and to make it inacessible to the scandalous and profane, or to settle a faithful and searching Ministry in the place he lives in, that knows he shall but thereby make a rod for himself.
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That which Scripture calls partaking in other mens sins, addes more guilt to men of all sorts, especially Ministers and Magistrates, then is generally thought of.
That which Scripture calls partaking in other men's Sins, adds more guilt to men of all sorts, especially Ministers and Magistrates, then is generally Thought of.
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and there is with you as a token of Gods drawing nigh to you, such a chain of successes and victories, consisting of so many links, without any flaw or breaking off between them,
and there is with you as a token of God's drawing High to you, such a chain of Successes and victories, consisting of so many links, without any flaw or breaking off between them,
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as you are a body, because indeed I cannot, (and yet if I could, I durst doe it) but I most humbly give caution to you, who are the shields, the healers.
as you Are a body, Because indeed I cannot, (and yet if I could, I durst do it) but I most humbly give caution to you, who Are the shields, the healers.
and to fish for themselves) then my prayer shall be that of Hezekiah, 2 Chron. 30. 18, 19. The good Lord pardon every one that prepareth his heart to seek God,
and to Fish for themselves) then my prayer shall be that of Hezekiah, 2 Chronicles 30. 18, 19. The good Lord pardon every one that Prepareth his heart to seek God,
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Doublemindednes is a division of heart between God and some other preponderating lust, or self-interest; and so where there should be no division, but singlenes and integrity, there is division;
Doublemindednes is a division of heart between God and Some other preponderating lust, or self-interest; and so where there should be no division, but singleness and integrity, there is division;
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There are some that have no heart, they have no thoughts of God, no relish of him, no byasse towards him ▪ it was an ill omen in sacrifices, quandocor desecisset, when there wanted a heart;
There Are Some that have no heart, they have no thoughts of God, no relish of him, no bias towards him ▪ it was an ill omen in Sacrifices, quandocor desecisset, when there wanted a heart;
there can be no expectation of any returne of heartles prayer, heartles performance of duties; and this is the common posture of spirit of the ignorant, and secure worldlings.
there can be no expectation of any return of heartless prayer, heartless performance of duties; and this is the Common posture of Spirit of the ignorant, and secure worldlings.
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or they part their friendship and love between God and the world, as ver. 4. Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? There are some that have one heart,
or they part their friendship and love between God and the world, as ver. 4. the Adulterers and Adulteresses, know you not that the friendship of the world is enmity with God? There Are Some that have one heart,
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and this is that which God promiseth to his Covenant-people, and wherein he delights, when the heart is totum homogeneum, whole and undivided from him,
and this is that which God promises to his Covenant people, and wherein he delights, when the heart is totum Homogeneous, Whole and undivided from him,
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then is it a perfect heart, and of a happy temper or constitution, being of chast love, affection and faithfulnes to God, not vitiated or deflowred by carnall copulation with other base lusts or ends;
then is it a perfect heart, and of a happy temper or constitution, being of chaste love, affection and faithfulness to God, not vitiated or deflowered by carnal copulation with other base Lustiest or ends;
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do but observe our Saviour in that saying of his, Math. 6. 22, 23. how he opposeth unto a single eye, an evil one; If, saith he, Thine eye be single, and then when you would have expected that double should have been opposed to single, he saith,
do but observe our Saviour in that saying of his, Math. 6. 22, 23. how he Opposeth unto a single eye, an evil one; If, Says he, Thine eye be single, and then when you would have expected that double should have been opposed to single, he Says,
but when you are lifted up and are at shore, then to put you in minde of your vowes and Covenants in the day of your trouble, is as an unpleasing a thing,
but when you Are lifted up and Are At shore, then to put you in mind of your vows and Covenants in the day of your trouble, is as an unpleasing a thing,
as to put a Mariner at shore in minde of his vowes or promises made at Sea. Its no great danger to reprove men sharply when they are low, any coward may strike a man that is down,
as to put a Mariner At shore in mind of his vows or promises made At Sea. Its no great danger to reprove men sharply when they Are low, any coward may strike a man that is down,
and the difficulties opposite, when a man laies his dead body and the dead womb of Sara in the skales, against the promise of having Isaac, this is sense fighting against faith. 2. Between conscience and lust, conscience dictates, lust bypasses, the inferiour appetite mutinies against the superiour light,
and the difficulties opposite, when a man lays his dead body and the dead womb of Sarah in the scales, against the promise of having Isaac, this is sense fighting against faith. 2. Between conscience and lust, conscience dictates, lust bypasses, the inferior appetite mutinies against the superior Light,
and pluck off those false byasses of self-interest, and self-seeking, which cause you to wheel off from the true mark or scope of all your desires and endeavours:
and pluck off those false Byasses of self-interest, and self-seeking, which cause you to wheel off from the true mark or scope of all your Desires and endeavours:
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In matters of judgement and justice between man and man, you are to have two eyes, to look both waies but as they that take aim shut one of their eyes,
In matters of judgement and Justice between man and man, you Are to have two eyes, to look both ways but as they that take aim shut one of their eyes,
and therefore that we may be NONLATINALPHABET, Phil. 2. 2. of one accord, I doe for my own part conceive it much conducing, that whatsoever touching the settlement of the Church, shall passe your hands, may (in the main parts thereof) goe forth into the world, seconded with the reasons and grounds of it:
and Therefore that we may be, Philip 2. 2. of one accord, I do for my own part conceive it much conducing, that whatsoever touching the settlement of the Church, shall pass your hands, may (in the main parts thereof) go forth into the world, seconded with the Reasons and grounds of it:
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though men will willingly be subjects to your authority, yet also, as they are men, they will be slaves to reason. There is in your hands already (Renowned and Honourable) something which was printed by your appointment,
though men will willingly be subject's to your Authority, yet also, as they Are men, they will be slaves to reason. There is in your hands already (Renowned and Honourable) something which was printed by your appointment,
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for your satisfaction, in one main proposition, which if it might see the publike light, might give light to many who are yet in a cloud or mist. So much for this point.
for your satisfaction, in one main proposition, which if it might see the public Light, might give Light to many who Are yet in a cloud or missed. So much for this point.
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For let not that man think that he shall receive any thing of the Lord, Iames 1. 7. would any of you settle an acquaintance or friendship with a known Vertumnus, that will be a parasite at one time,
For let not that man think that he shall receive any thing of the Lord, James 1. 7. would any of you settle an acquaintance or friendship with a known Vertumnus, that will be a parasite At one time,
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