The publican becomming a penitent: or The picture of a penitent sinner. Deliuered in two sermons in the cittie of London: anno 1625. / By Robert Lovell, minister of Gods word, and curate of Allhallowes-Barking within the same cittie..
Publisher: Printed by T S for Nathanael Newbery and are to be sould at the signe of the Starre vnder St Peters Church in Cornehill and in Popes head Alley
Vnder whose person hee doth curiously paint out the proud Iusticiarie, and no lesse admirably raise vp the humble and abased sinner repenting and amending:
Under whose person he does curiously paint out the proud Justiciary, and no less admirably raise up the humble and abased sinner repenting and amending:
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first, standing a farre off; secondly, not daring to looke vp; thirdly, smiting his breast; fourthly, confessing his misery, and Petitioning Gods Mercy.
First, standing a Far off; secondly, not daring to look up; Thirdly, smiting his breast; fourthly, confessing his misery, and Petitioning God's Mercy.
In whom behold, the very picture of a true Penitent, who being truely humbled, cannot but manifest it, Et in signo, et in animo, et in dicto, et in facto, both outwardly and inwardly, both in word and deede.
In whom behold, the very picture of a true Penitent, who being truly humbled, cannot but manifest it, Et in Sign, et in animo, et in Dicto, et in facto, both outwardly and inwardly, both in word and deed.
Fourthly, Saying, God be mercifull, &c. Ecce vera confessio, behold a true and humble confession: yea looke on him againe, and you shall plainely perceiue:
Fourthly, Saying, God be merciful, etc. Ecce vera confessio, behold a true and humble Confessi: yea look on him again, and you shall plainly perceive:
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for Hee smote his Breast, as shewing his Pensiuenesse. Fourthly, Confessing with his mouth, for he said He was a Sinner, euen laden with Miserablenesse.
for He smote his Breast, as showing his Pensiveness. Fourthly, Confessing with his Mouth, for he said He was a Sinner, even laden with Miserableness.
These foure, oh how seemely are they in a Sinner that meanes to be a Saint. Sure mee thinkes they are like vnto those foure Heads of the Riuer that ranne in Eden, which much refreshed the Earth:
These foure, o how seemly Are they in a Sinner that means to be a Saint. Sure me thinks they Are like unto those foure Heads of the River that ran in Eden, which much refreshed the Earth:
It is obseruable that there are two things which make vnwillingnesse of approach of one to the other. The first is greatnesse without. The second is guiltinesse within:
It is observable that there Are two things which make unwillingness of approach of one to the other. The First is greatness without. The second is guiltiness within:
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A man odious to the Iewes, because that office of Tolegatherings was an instrument and monument of their subiection to the Romanes, held of the Iewes for the vildest that euer liued,
A man odious to the Iewes, Because that office of Tolegatherings was an Instrument and monument of their subjection to the Romans, held of the Iewes for the vildest that ever lived,
and so accordingly packt and parralelled, euen with Sinners, Matth. 9.9.11. with Heathen, Matth. 18.17. nay, with Harlots, Mat. 21.31. Publicanus, quasi Publicus Peccator, saith one;
and so accordingly packed and parralelled, even with Sinners, Matthew 9.9.11. with Heathen, Matthew 18.17. nay, with Harlots, Mathew 21.31. Publican, quasi Publicus Peccator, Says one;
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yea, and to keepe his distance too, standing a farre off, but why a farre off? euen for Feare: Whence may it please you to learne by his example, With what Reuerence and Feare Sinners should approach Gods Sanctuarie.
yea, and to keep his distance too, standing a Far off, but why a Far off? even for fear: Whence may it please you to Learn by his Exampl, With what reverence and fear Sinners should approach God's Sanctuary.
If men were but once as throughly awaked from their sinnes, as Iacob was from his sleepe, Gen. 28.16. they would surely doe, as Salomon saith, Take heede to their feete when they enter into the house of God.
If men were but once as thoroughly awaked from their Sins, as Iacob was from his sleep, Gen. 28.16. they would surely do, as Solomon Says, Take heed to their feet when they enter into the house of God.
How fearefull is this place? it is none other but the house of God and Gate of heauen, Verse 17. Terribilis planè locus, quem fideles viri habitant, quem sancti Angeli frequentant, quem sua quoque prasentia Dominus ipse dignatur.
How fearful is this place? it is none other but the house of God and Gate of heaven, Verse 17. Terrible planè locus, Whom fideles viri habitant, Whom sancti Angeli frequentant, Whom sua quoque prasentia Dominus ipse Dignatur.
Is it then any maruell that this Publican stands a farre off? or that we sinners come not neere but with Feare? If men would but duely consider in how glorious a manner God is present in all his Ordinances,
Is it then any marvel that this Publican Stands a Far off? or that we Sinners come not near but with fear? If men would but duly Consider in how glorious a manner God is present in all his Ordinances,
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or driue hard into the Church without any respect ▪ take heede to your feete, put off your shooes, come yee more reuerently and religiously affected then many of you come;
or driven hard into the Church without any respect ▪ take heed to your feet, put off your shoes, come ye more reverently and religiously affected then many of you come;
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None cloathed in Sack-cloath might appeare in the latter, and if there were no admittance for such course Habits, doe we thinke to haue here acceptance with such Conscienceles hearts? No, no,
None clothed in sackcloth might appear in the latter, and if there were no admittance for such course Habits, do we think to have Here acceptance with such Conscienceles hearts? No, no,
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if not a wound, and where then is your Feare! Lastly, a third sort come, but it is with vncircumcised hearts, not resolued to obey, but speake wee first, what; secondly, when;
if not a wound, and where then is your fear! Lastly, a third sort come, but it is with uncircumcised hearts, not resolved to obey, but speak we First, what; secondly, when;
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All which though I speake to Publicans and Sinners, yet herein I will not omit a word of comfort to them that desire to bee Saints, who either are afraide to come,
All which though I speak to Publicans and Sinners, yet herein I will not omit a word of Comfort to them that desire to be Saints, who either Are afraid to come,
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for if thou beest laden, come and bee eased; if thirsty, come and be refreshed; if vncleane, come and be washed; if seeming to be forsaken, yet come, and be recciued:
for if thou Best laden, come and be eased; if thirsty, come and be refreshed; if unclean, come and be washed; if seeming to be forsaken, yet come, and be recciued:
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for This; Perfect loue casteth forth. Oh then approach and draw neere thou fearefull soule, and heare what thy Sauiour saith, attend to the things which belong to thy peace;
for This; Perfect love Cast forth. O then approach and draw near thou fearful soul, and hear what thy Saviour Says, attend to the things which belong to thy peace;
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But I will no longer burthen you with his feare, but will rather now discouer his shame, which was such as that he would not lift vp his eyes to Heauen. Ecco pudor, behold his shame.
But I will no longer burden you with his Fear, but will rather now discover his shame, which was such as that he would not lift up his eyes to Heaven. Echo pudor, behold his shame.
Sinne is obserued to bring vpon man three mischiefes: first, infamy on his name: secondly, strangnes with his God, thirdly, weakenes of his faith to looke vp;
Sin is observed to bring upon man three mischiefs: First, infamy on his name: secondly, strangeness with his God, Thirdly, weakness of his faith to look up;
That he might behold himselfe, yea & that so intentiuely behold himself as that he might be so throughly displeased with himselfe, that God might be pleased with him through his Sauiour.
That he might behold himself, yea & that so intentively behold himself as that he might be so thoroughly displeased with himself, that God might be pleased with him through his Saviour.
yea, and note the Penitents of old, and see them approaching Gods presence, Confounded and ashamed, so Ezra; with Open shame, so Daniel; Standing at Christs feete, Ezra 9 6. Dan. 9.7. Luke 7.38. Dyonis. Carth. in loc.
yea, and note the Penitents of old, and see them approaching God's presence, Confounded and ashamed, so Ezra; with Open shame, so daniel; Standing At Christ feet, Ezra 9 6. Dan. 9.7. Luke 7.38. Dyonis. Carth in loc.
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so despised themselues, as that they thought themselues in no wise worthy of approaching Gods presence, no not so much as to fall downe at his foot-stoole, much lesse to looke him in the face.
so despised themselves, as that they Thought themselves in no wise worthy of approaching God's presence, no not so much as to fallen down At his footstool, much less to look him in the face.
Men can now a daies be as proud as Pharaoh, as drunken as Balthasar, as couetous as Nabal, as prophane as Esau, as adulterous as Zimri and Cosbie; and yet are they ashamed? no surely,
Men can now a days be as proud as Pharaoh, as drunken as Balthasar, as covetous as Nabal, as profane as Esau, as adulterous as Zimri and Cosbie; and yet Are they ashamed? no surely,
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then would they not giue their foule sinnes such fine names as some doe, or as one sayes, they would not die their course cloath in such fine colours, palliateing their sins, that they may still keepe them and commit them.
then would they not give their foul Sins such fine names as Some do, or as one Says, they would not die their course cloth in such fine colours, palliateing their Sins, that they may still keep them and commit them.
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No, no, if shame had but its seate, then would they not make their Oathes, the Gentlemans Armes, Blasphemies their ordinarie speeches, Pride their handsomnesse, Drunkennesse their good-fellowship, Prodigalitie their bounty,
No, no, if shame had but its seat, then would they not make their Oaths, the Gentleman's Arms, Blasphemies their ordinary Speeches, Pride their handsomeness, drunkenness their good-fellowship, Prodigality their bounty,
It is obserueable of the Peacocke, that in beholding his plume of feathers he swels and waxeth proud, but looking on his feete, he is abashed and ashamed.
It is observable of the Peacock, that in beholding his plume of Feathers he Swells and Waxes proud, but looking on his feet, he is abashed and ashamed.
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and bring before you this Publicans sorrow also, which seemes to be such as that most passionately he smites his breast. Ecce Dolor, behold his Sorrow.
and bring before you this Publicans sorrow also, which seems to be such as that most passionately he smites his breast. Ecce Dolour, behold his Sorrow.
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Perge Publicane, incaepto opere, vrge et Iusta, sayth an ancient Predicant: Goe on thou humble sinner hauing begun so good a worke, vrge it, be instant,
Perge Publican, incaepto Opere, urge et Justa, say an ancient Predicant: Go on thou humble sinner having begun so good a work, urge it, be instant,
Percutit pectus, quasi ictibus illud è somno surgere et euigilare faciebat, that is Theophilacts conceit, that euen as a Cocke rouseth himselfe by clapping his wings,
persecuteth pectus, quasi ictibus illud è Somno surgere et euigilare faciebat, that is Theophilacts conceit, that even as a Cock rouses himself by clapping his wings,
Some interpret it to be a beginning of his Repentance or contrition of heart for sinnes past, so Salmeron: others hold it to be Obtritio cordis, a bruiseing of the heart,
some interpret it to be a beginning of his Repentance or contrition of heart for Sins past, so Salmeron: Others hold it to be Obtritio Cordis, a bruiseing of the heart,
so Sinne that is deepely rooted in the heart, when a man would plucke it vp, Cor commotum & afflictum relinquere dobet, it ought to leaue behinde it an astonished and an afflicted heart.
so Sin that is deeply rooted in the heart, when a man would pluck it up, Cor commotum & afflictum Relinquere dobet, it ought to leave behind it an astonished and an afflicted heart.
I remember what I haue read of Thesius that Athenian King, who causing his owne wife and children to be mischieously murdered, cryed out to the Executioner:
I Remember what I have read of Theseus that Athenian King, who causing his own wife and children to be mischieously murdered, cried out to the Executioner:
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wound it, but slay it not at an instant, for hearts so conscious of mischiefe, must not be put to sodaine death but ought rather to be brought vnto it by degrees, or rather diuersities of paines.
wound it, but slay it not At an instant, for hearts so conscious of mischief, must not be put to sudden death but ought rather to be brought unto it by Degrees, or rather diversities of pains.
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euen euill thoughts, Murthers, Fornications, Thefts, false testimonies, Slanders, &c. of all, or most of which, this man being in all likelihood guilty, He therefore smites his Breast.
even evil thoughts, Murders, Fornications, Thefts, false testimonies, Slanders, etc. of all, or most of which, this man being in all likelihood guilty, He Therefore smites his Breast.
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Oh, an Heart Troubled, 1 Sam. 1.6. Molten, 2. King. 22.19. Afflicted, Psal. 34.18. Anguished, Psal. 77.3. Perplexed, Psal. 143.4. Wounded, Prouer. 18.14. Bruised, Isay. 42.3. Rent, Iob. 2.13. Poore, Mat. 5.3. Pricked, Acts. 2.37. oh such an heart is The Sacrifice of Sacrifices, who so hath it, The Lord is neere vnto them, Psal. 34.18. The Lord will heale them, and binde them vp, Psal. 147.3. The Lord will looke vpon them, Isay 66.2. The Lord will reuiue them, and giue life vnto them, Isay. 57.15.
O, an Heart Troubled, 1 Sam. 1.6. Melted, 2. King. 22.19. Afflicted, Psalm 34.18. Anguished, Psalm 77.3. Perplexed, Psalm 143.4. Wounded, Prover 18.14. bruised, Saiah 42.3. Rend, Job 2.13. Poor, Mathew 5.3. Pricked, Acts. 2.37. o such an heart is The Sacrifice of Sacrifices, who so hath it, The Lord is near unto them, Psalm 34.18. The Lord will heal them, and bind them up, Psalm 147.3. The Lord will look upon them, Saiah 66.2. The Lord will revive them, and give life unto them, Saiah 57.15.
And hence it is that the Penitents of old are for the most part brought in, not onely hauing Sorrow, but euen Indignation and Reuenge: See Dauid once Touched in heart, another time Smitten in heart, a third time Be-fooleing, and Be-Beasting himselfe, yea,
And hence it is that the Penitents of old Are for the most part brought in, not only having Sorrow, but even Indignation and Revenge: See David once Touched in heart, Another time Smitten in heart, a third time Be-fooleing, and Be-Beasting himself, yea,
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Sinne which before Repentance came was so Deare vnto them as that they could not endure so much as Reproofe for it, comes now to be Reuenged, and that of Themselues, yea, and On Themselues too:
Sin which before Repentance Come was so Dear unto them as that they could not endure so much as Reproof for it, comes now to be Revenged, and that of Themselves, yea, and On Themselves too:
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which in a Penitent lookes for nothing but for a Clubbe, or a Knife, which cuts out the Right Eye in regard of Pleasure, and cuts off the Right hand in respect of Profit, and casts them all away,
which in a Penitent looks for nothing but for a Club, or a Knife, which cuts out the Right Eye in regard of Pleasure, and cuts off the Right hand in respect of Profit, and Cast them all away,
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or at least, if we cannot come at That, the Breast shall be surely Smitten; which shewes the vindictiue minde, and Reuengefull spirit which is in a Saint, that hath beene a Sinner: in whom when God hath once entred That Crucifying Naile into his Side, he will take the Hammer of the Law and driue it in further,
or At least, if we cannot come At That, the Breast shall be surely Smitten; which shows the vindictive mind, and Revengeful Spirit which is in a Saint, that hath been a Sinner: in whom when God hath once entered That Crucifying Nail into his Side, he will take the Hammer of the Law and driven it in further,
and rateing & ratling it vp for its Blockish beastlinesse, as sometimes that renowned Martyr Cranmer did his Right hand, for Subscribing to some Popish Articles, for which saith the story, He first put his Right hand to the fire;
and rating & rattling it up for its Blockish beastliness, as sometime that renowned Martyr Cranmer did his Right hand, for Subscribing to Some Popish Articles, for which Says the story, He First put his Right hand to the fire;
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therefore both inwardly and outwardly would he testifie the truth of his contrition, as if he had been from top to toe couered with the garment of humility.
Therefore both inwardly and outwardly would he testify the truth of his contrition, as if he had been from top to toe covered with the garment of humility.
But alas poore soule why art thou so cast downe, or why art thou so disquieted for thy Sinnes, as if there were no hope in thy Sauiour? Oh feare not, neither be dismaied;
But alas poor soul why art thou so cast down, or why art thou so disquieted for thy Sinnes, as if there were no hope in thy Saviour? O Fear not, neither be dismayed;
for the fierce indignation that thou now shewest on thy selfe, shall surely turne away Gods fiery Indignation from thy soule: and therefore possesse thy soule in patience, stay a little while for God, as well as he hath staid a long while for thee, and behold anon he commeth;
for the fierce Indignation that thou now shewest on thy self, shall surely turn away God's fiery Indignation from thy soul: and Therefore possess thy soul in patience, stay a little while for God, as well as he hath stayed a long while for thee, and behold anon he comes;
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he commeth with a recompence of his seeming slackenesse, and will for thy beating on thy breast fall on thy Necke, for thy Crucifying thy Selfe, euen Kisse thee with the kisses of his Lippe:
he comes with a recompense of his seeming slackness, and will for thy beating on thy breast fallen on thy Neck, for thy Crucifying thy Self, even Kiss thee with the Kisses of his Lip:
and for thy heauy sorrowing, hee will giue an Hearty Reioycing, making his Ministers in the Church Militant, and his Saints and Angels in the Church Triumphant, to be as so many Minstrels, or Musicians singing vnto thee one of the Lords Songs in this strange Land.
and for thy heavy sorrowing, he will give an Hearty Rejoicing, making his Ministers in the Church Militant, and his Saints and Angels in the Church Triumphant, to be as so many Minstrels, or Musicians singing unto thee one of the lords Songs in this strange Land.
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If there be but a Graine of this Grace in thee, know thou thy selfe wonderfully Graced, for one Graine, of what sort soeuer it bee, is as truely Seed, as a Bushel; and one Grace is as verily Grace as if thou hadst them in that measure as they that haue them Pressed downe, Shaken together, and Running ouer.
If there be but a Grain of this Grace in thee, know thou thy self wonderfully Graced, for one Grain, of what sort soever it be, is as truly Seed, as a Bushel; and one Grace is as verily Grace as if thou Hadst them in that measure as they that have them Pressed down, Shaken together, and Running over.
As therefore the Spirit spake in Pauls Buffetings without, and Fightings within, My Grace is sufficient for thee, for my Power shall be made manifest by thy Weakenesse:
As Therefore the Spirit spoke in Paul's Buffetings without, and Fightings within, My Grace is sufficient for thee, for my Power shall be made manifest by thy Weakness:
and vnthawe thy Frozen Soule, sending out the Oyle that shall supple thy bruised conscience, and pouring out the Wine that shall Lighten thy sorrowfull heart, and make thee glad aboue all thy Fellowes, yea, aboue thy Condemners and Contemners, nay, aboue That Pharisee that points thee out for This so vilde a Publican.
and vnthawe thy Frozen Soul, sending out the Oil that shall supple thy Bruised conscience, and pouring out the Wine that shall Lighten thy sorrowful heart, and make thee glad above all thy Fellows, yea, above thy Condemners and Contemners, nay, above That Pharisee that points thee out for This so vild a Publican.
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for, Si non ex Toto exaudiamur, exaudimur tamen Sic, vt Consolationem habeamus ex ratione consilij Deie If we be not heard in All, let vs not be dismayed,
for, Si non ex Toto exaudiamur, exaudimur tamen Sic, vt Consolationem habeamus ex ratione consilij Deie If we be not herd in All, let us not be dismayed,
and then God will adde to thy stature, and make thee at the last, euen To weepe bitterly with Peter, and To wash thy Bed, and water thy Couch with Dauid;
and then God will add to thy stature, and make thee At the last, even To weep bitterly with Peter, and To wash thy Bed, and water thy Couch with David;
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yea, Gush out Riuers of water, with which thou shalt so rinse thy Heart, and cleanse thy Soule, as thou shalt in the Purity thereof be so blessed as to See God, and so happy as to say vnto him, O God be mercifull vnto me a Sinner. But I aske once more:
yea, Gush out rivers of water, with which thou shalt so rinse thy Heart, and cleanse thy Soul, as thou shalt in the Purity thereof be so blessed as to See God, and so happy as to say unto him, Oh God be merciful unto me a Sinner. But I ask once more:
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tho they know them to be both Base and Beastly: So doe the Vngodly and Impenitent deale with their sinnes, which they will not leaue, but rather loue and cherish till death doth them depart,
though they know them to be both Base and Beastly: So do the Ungodly and Impenitent deal with their Sins, which they will not leave, but rather love and cherish till death does them depart,
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or by some Affliction or Iudgement, yet will they not Leaue them off, but as Beggars doc by their Soares, so will they deale by their sinnes: The former will not be Quite healed, because with a Little smart they get some Ease, and liue in Idlenesse, yea,
or by Some Affliction or Judgement, yet will they not Leave them off, but as Beggars doc by their Soars, so will they deal by their Sins: The former will not be Quite healed, Because with a Little smart they get Some Ease, and live in Idleness, yea,
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and haue by it Almes to their Aduantage, and therefore they cannot endure the Chirurgian that will quite recouer them: So is it with these kinde of Sinners, who cannot endure The Balme of Gilead, nor yet the Physitian there; because the one by his Skill, the other by its Healing Power, would make them whole euery whit; But that is not for their Profit, and therefore it the Physitian shall bring a Purging Pill of Reproofe to cleanse them, it will not downe, it cannot be endured:
and have by it Alms to their Advantage, and Therefore they cannot endure the Chirurgeon that will quite recover them: So is it with these kind of Sinners, who cannot endure The Balm of Gilead, nor yet the physician there; Because the one by his Skill, the other by its Healing Power, would make them Whole every whit; But that is not for their Profit, and Therefore it the physician shall bring a Purging Pill of Reproof to cleanse them, it will not down, it cannot be endured:
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Sweet words they thinke will rather heale their corrupt soares, and if by any but by Them you striue to bring them to this degree of Sorrow, as to make them to Smite their Breasts, you shall perhaps be Smitten on your Backes; if not so, (for feare of the Law ) I am sure you shall haue (without loue to the Gospell ) Ieremiahs portion, which was, To be smitten with the Tongue.
Sweet words they think will rather heal their corrupt soars, and if by any but by Them you strive to bring them to this degree of Sorrow, as to make them to Smite their Breasts, you shall perhaps be Smitten on your Backs; if not so, (for Fear of the Law) I am sure you shall have (without love to the Gospel) Jeremiah's portion, which was, To be smitten with the Tongue.
The galled Galathians will repute you Enimies. Gal. 4.16. The Amazed and Doubting Iewes will account you Full of New wine, Acts. 2.13.15. and euery Talkatiue Tertullus, though he be no Orator, wilbe telling it out, that you are Pestilent Fellowes, Mouers to Sedition, Acts. 24.1.2.3.4.5.6.
The galled Galatians will repute you Enemies. Gal. 4.16. The Amazed and Doubting Iewes will account you Full of New wine, Acts. 2.13.15. and every Talkative Tertullus, though he be no Orator, will telling it out, that you Are Pestilent Fellows, Movers to Sedition, Acts. 24.1.2.3.4.5.6.
and nothing but the Truth, as we shall answere at our masters appearing, and if you doe otherwise, yea, the very contrary, know you that all the Sorrow you shew either by deiected Countenances, or by lifted vp eyes, or by Holding vp the Hands, or by Bowed Knees, or Beating the Breast, or Crying Lord haue mercy vpon vs, all these things will not serue to make vp true Repentance, such as will bring Remission and Forgiuenesse. Come therefore I beseech you,
and nothing but the Truth, as we shall answer At our Masters appearing, and if you do otherwise, yea, the very contrary, know you that all the Sorrow you show either by dejected Countenances, or by lifted up eyes, or by Holding up the Hands, or by Bowed Knees, or Beating the Breast, or Crying Lord have mercy upon us, all these things will not serve to make up true Repentance, such as will bring Remission and Forgiveness. Come Therefore I beseech you,
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& our crying heard, if we doe, with my Publicans mouth and mind, humbly confesse that we are in Misery, and haue neede of Mercy, and therefore cry, O God be Mercifull, &c. Ecce vera Confessio,
& our crying herd, if we do, with my Publicans Mouth and mind, humbly confess that we Are in Misery, and have need of Mercy, and Therefore cry, Oh God be Merciful, etc. Ecce vera Confessio,
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as words of weight, commending them, not for their Multitude, but by their Magnitude; not by their Sound, but for their Substance; not as Verball, but as Vertuall.
as words of weight, commending them, not for their Multitude, but by their Magnitude; not by their Found, but for their Substance; not as Verbal, but as Virtual.
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All which as they are praise-worthy in an Orator, so in an Humble, Deuout, and Zealous Petitioner: and conceiue you heere how prettily they are comprised in these words, O God be mercifull, &c.
All which as they Are praiseworthy in an Orator, so in an Humble, Devout, and Zealous Petitioner: and conceive you Here how prettily they Are comprised in these words, Oh God be merciful, etc.
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Some conceiue this part of my Text to be A Song, which if any grant, they must thinke withall that it will beare but a Dolefull Dittie: For though the first Note be raysed so high as to him that is aboue all Note, God.
some conceive this part of my Text to be A Song, which if any grant, they must think withal that it will bear but a Doleful Ditty: For though the First Note be raised so high as to him that is above all Note, God.
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But I am now to Say, and not to Sing, yea, to present vnto you, a Man of Mourning, and not of Mirth, and therefore I must hang vp the Harpe on the Willow,
But I am now to Say, and not to Sing, yea, to present unto you, a Man of Mourning, and not of Mirth, and Therefore I must hang up the Harp on the Willow,
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Thirdly, behold him Condemning his owne wretchednesse, as knowing himselfe not onely Sinning, but euen Sinfull. Ecce Condemnatio, Behold his damnatorie Sentence against himselfe, Mee a Sinner.
Thirdly, behold him Condemning his own wretchedness, as knowing himself not only Sinning, but even Sinful. Ecce Condemnation, Behold his damnatory Sentence against himself, Me a Sinner.
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Oh quam Excelsus es Domine? sed Humiles corde sunt Sedes tuae, Oh God how excellent is thy name through all world? and yet thou beholdest the humble a farre off,
O quam Excelsus es Domine? sed Humiles cord sunt Sedes tuae, O God how excellent is thy name through all world? and yet thou Beholdest the humble a Far off,
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and makest their heart thy habitation, of which my Publican being perfectly perswaded he comes (though a Sinner) into the sight of his and our Sauiour and cryes, Oh God, whence learne we.
and Makest their heart thy habitation, of which my Publican being perfectly persuaded he comes (though a Sinner) into the sighed of his and our Saviour and cries, O God, whence Learn we.
yea and when his Sorrowes could not almost be expressed of him, in al These whither went he? whither fled he? but euen vnto The Lord his God? He was so ignorant of any praying to Patriarch or Prophet, to any Saint or Angell, as that when he was euen Swallowed vp with Sorrowes he said, Quis mihi in caelis praeter te? &c. Whom haue I in Heauen besides Thee? or whom on the Earth in Comparison of Thee? Non enim est in caelo,
yea and when his Sorrows could not almost be expressed of him, in all These whither went he? whither fled he? but even unto The Lord his God? He was so ignorant of any praying to Patriarch or Prophet, to any Saint or Angel, as that when he was even Swallowed up with Sorrows he said, Quis mihi in Caelis praeter te? etc. Whom have I in Heaven beside Thee? or whom on the Earth in Comparison of Thee? Non enim est in caelo,
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neither can there be on Earth any creature that can content me for blessednes, but onely Thou Oh God: but what? None but God? what say you to The Holy Angells? why alas, They are but Ministring Spirits, Heb. 1.14 in whom there is no helpe without Thee Oh God: They haue indeede wrought wonders,
neither can there be on Earth any creature that can content me for blessedness, but only Thou O God: but what? None but God? what say you to The Holy Angels? why alas, They Are but Ministering Spirits, Hebrew 1.14 in whom there is no help without Thee O God: They have indeed wrought wonders,
but it hath beene through This Power, and for This his Glory, In quos tamen fiduciam non collocandum, illis non intendum, illos pro Rupe & Portione nostra non habendos monemur in Sacris literis:
but it hath been through This Power, and for This his Glory, In quos tamen fiduciam non collocandum, illis non intendum, Illos Pro Rupe & Portion nostra non habendos monemur in Sacris literis:
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as it is plainely pointed out in holy Scripture, yea but if not vnto Angells in Heauen what say you then vnto Men and Other creatures on Earth? Surely for Them I may also say:
as it is plainly pointed out in holy Scripture, yea but if not unto Angels in Heaven what say you then unto Men and Other creatures on Earth? Surely for Them I may also say:
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Yea and whither else should The Sinner flie? Is there any-where so pretious Balme as in Gilead; are there in any place such skilfull Physitians as There? are the Lame healed any where so soone as in The Poole of Bethesda: no.
Yea and whither Else should The Sinner fly? Is there anywhere so precious Balm as in Gilead; Are there in any place such skilful Physicians as There? Are the Lame healed any where so soon as in The Pool of Bethesda: no.
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Which if it be so, learne yee then not to leane on Those Reeds of Aegypt, nor Staues of Rome, nor Pillars of Babylon, who say, That if thou beest smitten thou must flye to this Saint,
Which if it be so, Learn ye then not to lean on Those Reeds of Egypt, nor Staves of Rome, nor Pillars of Babylon, who say, That if thou Best smitten thou must fly to this Saint,
or that Angell for Helpe and Saccour, which if we deny we shall presently haue a Romish Colt for to kicke at vs with his Heele, and call it Grauem Haereticorum errorem, A grieuous errour of Heretickes;
or that Angel for Help and Saccour, which if we deny we shall presently have a Romish Colt for to kick At us with his Heel, and call it Grauem Haereticorum errorem, A grievous error of Heretics;
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and marke his reason, which is as Strong as True; for it is confirmed by the Councell of Coline held in the yeare 1549. vnder Adolphus Archbishop of that Prouince,
and mark his reason, which is as Strong as True; for it is confirmed by the Council of Colin held in the year 1549. under Adolphus Archbishop of that Province,
Yea, but what will you say if that Iesuit did but speake without booke? Sure I am, that if any credit may be giuen to a Carthusian Collector of the Councells,
Yea, but what will you say if that Iesuit did but speak without book? Sure I am, that if any credit may be given to a Carthusian Collector of the Counsels,
yet he to grace his margent with a Councell, will needes counsell his Proselites, from them that neuer said it, That they should goe from their Creator to a Poore Creature:
yet he to grace his margin with a Council, will needs counsel his Proselytes, from them that never said it, That they should go from their Creator to a Poor Creature:
Mars for Rome, &c. And hath not Rome now consecrated Oxen to S. Luke; the Pursse to S. Sythe; Horses to S. Loy; Teeth to S. Apolina; Swine to S. Anthony; the Throate to S. Basil? Yes, yes, it is euident,
Mars for Rome, etc. And hath not Room now consecrated Oxen to S. Lycia; the Purse to S. Sith; Horses to S. Loy; Teeth to S. Apollina; Swine to S. Anthony; the Throat to S. Basil? Yes, yes, it is evident,
But herein let them doe as it shall seeme good in thè eyes of His Holinesse of Rome; but as for Ʋs and Our Children, Oh come, let vs Worship and fall downe and Kneele (onely) before the Lord our maker, saying vnto him alone, Oh God.
But herein let them doe as it shall seem good in thè eyes of His Holiness of Room; but as for Ʋs and Our Children, O come, let us Worship and fallen down and Kneel (only) before the Lord our maker, saying unto him alone, O God.
But againe, if we must so doe, I maruell not a little at those that being in any straight or distresse, will presently runne to the Cunning woman of Endor with Saul, or to Baal-zebub the God of Ekron with Ahaziah; but take heed of such courses for feare lest Gods holy Angels Meete with your Messengers, which shall assure you that you shall neuer either Prosper or Recouer: Nay, which is worse, let him take heed That God doth not set his face against him, and cut him off from his People.
But again, if we must so do, I marvel not a little At those that being in any straight or distress, will presently run to the Cunning woman of Endor with Saul, or to Baal-zebub the God of Ekron with Ahaziah; but take heed of such courses for Fear lest God's holy Angels Meet with your Messengers, which shall assure you that you shall never either Prosper or Recover: Nay, which is Worse, let him take heed That God does not Set his face against him, and Cut him off from his People.
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Oh therefore take heede of going from the God of Israel, to the Idol of Ekron, from Samuel in Ramoth, to the Witch of Endor, from the Riuers of Samaria to the Waters of Damascus, from God to the Diuell,
O Therefore take heed of going from the God of Israel, to the Idol of Ekron, from Samuel in Ramoth, to the Witch of Endor, from the rivers of Samaria to the Waters of Damascus, from God to the devil,
Some if Heauinesse possesse them, they will get them into merry Company; yea, they will hang vp Care, and drinke downe Sorrow; All which when they haue done, they shall finde it doing them as much good,
some if Heaviness possess them, they will get them into merry Company; yea, they will hang up Care, and drink down Sorrow; All which when they have done, they shall find it doing them as much good,
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euen as much comfort is there to the soule in such courses, as was from Dauids sweete Harpe, to Sauls vexing heart, which Eased him for a while, but afterwards tormented him euen to Death.
even as much Comfort is there to the soul in such courses, as was from David sweet Harp, to Saul's vexing heart, which Eased him for a while, but afterwards tormented him even to Death.
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for howsoeuer in time of our Security we labour to smother and quench the Burning fire of a wounded spirit by Externall delights, yet as last Affection will be silenced,
for howsoever in time of our Security we labour to smother and quench the Burning fire of a wounded Spirit by External delights, yet as last Affection will be silenced,
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Oh but there is in me such Dulnesse of Flesh, and Heauinesse of Spirit, there is such Vanity and Vexation, as that I am altogether vnfit for God, both weakenesse and wickednesse hath so compassed me about,
O but there is in me such Dulness of Flesh, and Heaviness of Spirit, there is such Vanity and Vexation, as that I am altogether unfit for God, both weakness and wickedness hath so compassed me about,
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And why was Dauid so disquieted? Vel quia turbatus erat recordatione peccatorum proquibus pio dolore cruciatur, saith Cassiodor; Vel quia videns iram Dei per ea excitatam, saith Lyra; Vel quia non habuit audaciam aliquid petendi à Deo praeconfusione, saith The Glosse: He was so sore troubled, either because of the remembrance of his sinnes,
And why was David so disquieted? Vel quia Turbatus erat recordation peccatorum proquibus Pious dolore cruciatur, Says Cassiodorus; Vel quia videns iram Dei per ea excitatam, Says Lyram; Vel quia non Habuit audaciam Aliquid petendi à God praeconfusione, Says The Gloss: He was so soar troubled, either Because of the remembrance of his Sins,
yea, but that he may be an ensample for vs to follow, see what hee saith, Verse 6. I called to my remembrance my song in the night, &c. &c. Yea, Vers. 10. I remembred (saith he) the yeares of the Right hand of the most High, v. 11. I remembred the workes of the Lord, his Wonders of old, and deuised on his Acts, v. 12. and out of this suckt he no small aduantage;
yea, but that he may be an ensample for us to follow, see what he Says, Verse 6. I called to my remembrance my song in the night, etc. etc. Yea, Vers. 10. I remembered (Says he) the Years of the Right hand of the most High, v. 11. I remembered the works of the Lord, his Wonders of old, and devised on his Acts, v. 12. and out of this sucked he not small advantage;
Quia in haec cogitatione nullum est taedium, nulla satietas, sed quantò qui plus hauserit, tantò plus dulcia sensu perquirit, saith Cassiodor: for in such thoughts as these he found no irkesomenesse, no tediousnesse,
Quia in haec cogitation nullum est taedium, nulla Satietas, sed quantò qui plus hauserit, tantò plus Dulce sensu perquirit, Says Cassiodorus: for in such thoughts as these he found no irkesomenesse, no tediousness,
and what thou art not able to expresse in Words, make it vp in Sighes and Groanes; and as Ieremiah hath it, Let thine Heart cry it, though with Hannah, Thy Lippes onely are seene to moue:
and what thou art not able to express in Words, make it up in Sighs and Groans; and as Jeremiah hath it, Let thine Heart cry it, though with Hannah, Thy Lips only Are seen to move:
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Oh heere is a word wonderfull short, but maruellous effectuall, yea so effectuall as that our Sauiour himselfe puts to his Fiat, vers. 14. That he went away more iustified then the Pharisee. Ʋeritas dicit, Deus dicit. Iudex dicit.
O Here is a word wonderful short, but marvelous effectual, yea so effectual as that our Saviour himself puts to his Fiat, vers. 14. That he went away more justified then the Pharisee. Ʋeritas dicit, Deus dicit. Judge dicit.
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The Pharisee crakeing, and the Publican crying, whereto might he liken them? surely to nothing better then to the Corne in the Field, which the more Full it is, the more it hangs Downeward, but the Emptier it is, the Higher it is Exalted; euen so is it with these two men:
The Pharisee crakeing, and the Publican crying, whereto might he liken them? surely to nothing better then to the Corn in the Field, which the more Full it is, the more it hangs Downward, but the Emptier it is, the Higher it is Exalted; even so is it with these two men:
The Former, like a light Eare, stands vpright, saying, Oh God I thanke thee, I am not as other men, or as this Publican, v. 11. Ecce superba iactantia, behold his proud boasting:
The Former, like a Light Ear, Stands upright, saying, O God I thank thee, I am not as other men, or as this Publican, v. 11. Ecce superba iactantia, behold his proud boasting:
Nulla praetendit Merita, nullas adfertexcusationes, sed se Peccatorem liberè confitetur, saith Salmeron, a Iesuite: He pretends not Merits (as they of their Synagogue doe) He extenuates not his sinnes (by making them Veniall as he himselfe doth) but hee freely confesseth them:
Nulla praetendit Merita, nullas adfertexcusationes, sed se Peccatorem liberè confitetur, Says Salmeron, a Iesuite: He pretends not Merits (as they of their Synagogue do) He extenuates not his Sins (by making them Venial as he himself does) but he freely Confesses them:
Propitiationem petens, per quam sibi appropinquare dignetur, crying for Mercy, by which onely hee might be esteemed worthy of approach amidst his Miserie.
Propitiationem petens, per quam sibi appropinquare dignetur, crying for Mercy, by which only he might be esteemed worthy of approach amid his Misery.
The wounded and distressed Beggar when he would haue an Almes, doth not cracke of his Country, he stands not on his Gentility, but rather hee Opens his Sores, Lies in his Ragges, deplores his lamentable estate, and by these hee calls on the Passengers for pittie; so should it be with the Sinner, who is full of Sin and Shame, whose soare runnes and ceaseth not, who might euen Roare with Disquietnesse of heart, because of the Encrease of his iniquities; and what remaines then saue onely Obtestations, Obsecrations, Importunate entreaties, grounded vpon Grace, and all accompanied with an absolute disclaiming of all, sauing onely, The goodnesse of God. Bee Mercifull.
The wounded and distressed Beggar when he would have an Alms, does not Crac of his Country, he Stands not on his Gentility, but rather he Opens his Sores, Lies in his Rags, deplores his lamentable estate, and by these he calls on the Passengers for pity; so should it be with the Sinner, who is full of since and Shame, whose soare runs and ceases not, who might even Roar with Disquietness of heart, Because of the Increase of his iniquities; and what remains then save only Obtestations, Prayer, Importunate entreaties, grounded upon Grace, and all accompanied with an absolute disclaiming of all, Saving only, The Goodness of God. be Merciful.
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so many good things grow, as Gold in the Earth, and Grasse on it; yea, Gemmes, and Iewels, Hearbs and Flowers: So by Gods beholding vs in Mercy, Diuersa quae { que } bona in animis gignentur, euery good and perfect gift are begotten in,
so many good things grow, as Gold in the Earth, and Grass on it; yea, Gems, and Jewels, Herbs and Flowers: So by God's beholding us in Mercy, Diuersa Quae { que } Bona in animis gignentur, every good and perfect gift Are begotten in,
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Come downe then thou Crakeing Pharisee, and Boasting Iusticiarie, who yet dost stand in it, That there is something in thee for which thou art worthy to be heard;
Come down then thou Crakeing Pharisee, and Boasting Justiciary, who yet dost stand in it, That there is something in thee for which thou art worthy to be herd;
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Surely, if I might be thought worthy to make a President for them that haue any Suite into the Court of Requests, I should cast his Purposes into this Mould, and bring it in, in this Manner, Be mercifull: for as mercy is the inducement to be a suiter,
Surely, if I might be Thought worthy to make a President for them that have any Suit into the Court of Requests, I should cast his Purposes into this Mould, and bring it in, in this Manner, Be merciful: for as mercy is the inducement to be a suitor,
but that mercy being my plea, mercy shall be my Portion; for God cannot but shew mercy, where the Need of mercy is felt, where the Desire of mercy is vnfeigned, and when the Suite of mercy is importunate.
but that mercy being my plea, mercy shall be my Portion; for God cannot but show mercy, where the Need of mercy is felt, where the Desire of mercy is unfeigned, and when the Suit of mercy is importunate.
And therefore I amidst Popish Merit-mongers, who come with their workes, Ex Congruo & Condigno; for Price, Value, and Worth; and among our Hypocriticall Professors, who also come with their Dista, stand off, For I am holier then thou;
And Therefore I amid Popish Merit-mongers, who come with their works, Ex Congruo & Condigno; for Price, Valve, and Worth; and among our Hypocritical Professors, who also come with their Dista, stand off, For I am Holier then thou;
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What, such a Sinner? how darest thou then to approach This Presence? With what face canst thou come into These Courts? Doth not the Scripture tell thee, That God heareth not Sinners? Ioh. 9.31.
What, such a Sinner? how Darest thou then to approach This Presence? With what face Canst thou come into These Courts? Does not the Scripture tell thee, That God hears not Sinners? John 9.31.
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if Men will not cast Pearle before Swine, or cast Breade vnto Dogges, will God then (thinke you) shew mercy vnto Sinners? Oh I verily beleeue, That though hee will not cast them Pearles, yet they shall haue Acrons; though hee will not giue them whole loaues, yet shall they taste of his crummes: For hee that clothes the grasse of the Field, Feedes the Rauens, Shines with his Sunne on the Euill;
if Men will not cast Pearl before Swine, or cast Bread unto Dogs, will God then (think you) show mercy unto Sinners? O I verily believe, That though he will not cast them Pearls, yet they shall have Acrons; though he will not give them Whole loaves, yet shall they taste of his crumbs: For he that clothes the grass of the Field, Feeds the Ravens, Shines with his Sun on the Evil;
Had this poore Penitent liued in Rome, or among the Romanists of old, he had not so soone had either Iustification or Absolution: for besides his Contrition and Confession they would haue had Satisfaction, not by a Griefe onely,
Had this poor Penitent lived in Room, or among the Romanists of old, he had not so soon had either Justification or Absolution: for beside his Contrition and Confessi they would have had Satisfaction, not by a Grief only,
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Abraham confessed, I am but Dust and Ashes, Gen. 18.27. Now saith one: As Ashes doe preserue and keepe in fire, so doth an Humble Confession assure Fauour.
Abraham confessed, I am but Dust and Ashes, Gen. 18.27. Now Says one: As Ashes do preserve and keep in fire, so does an Humble Confessi assure Favour.
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An other patterne of his readinesse herein haue we in the Parabel of the Prodigall, wherein you can no sooner heare the sonne; saying, Ego surgam, I will arise,
an other pattern of his readiness herein have we in the Parabel of the Prodigal, wherein you can no sooner hear the son; saying, Ego Surgam, I will arise,
for here is Truth in the Sonne, and therefore the Father meets him with Mercy. Nay if you note that which is recorded ver. 20. you cannot but say with S. Bernard: Non pari vbertate fluunt Amans & Amor;
for Here is Truth in the Son, and Therefore the Father meets him with Mercy. Nay if you note that which is recorded ver. 20. you cannot but say with S. Bernard: Non Pair vbertate fluunt Amans & Amor;
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but I wil say of the Confession of our times as S. Iames did of Petitioning in his time; Yee Confesse, but yee Confesse amisse; you say for the generall That you are Sinners, but you cannot abide to say, where in Particulars; oh those Pierce, and Dart Deepe. That all haue erred and strayed like lost Sheepe, the whole congregation will confesse;
but I will say of the Confessi of our times as S. James did of Petitioning in his time; Ye Confess, but ye Confess amiss; you say for the general That you Are Sinners, but you cannot abide to say, where in Particulars; o those Pierce, and Dart Deep. That all have erred and strayed like lost Sheep, the Whole congregation will confess;
yea, but if the Minister shall say wherein, as naming the peoples Simplicity, or Sensuality; their Enuie, or Ignorance; their Pride, or Couetuousnesse; you would be ready to say, That That were too much;
yea, but if the Minister shall say wherein, as naming the peoples Simplicity, or Sensuality; their Envy, or Ignorance; their Pride, or Covetousness; you would be ready to say, That That were too much;
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which manner of confession, the Popish Priests made a Bawd to their owne lust; (as if because that is not required that we make confession of our sinnes who cannot helpe vs, we might conceale them from God before whom our consciences may accuse vs) but hearken to the Wise-mans sentence, which mee thinkes is heauy:
which manner of Confessi, the Popish Priests made a Bawd to their own lust; (as if Because that is not required that we make Confessi of our Sins who cannot help us, we might conceal them from God before whom our Consciences may accuse us) but harken to the Wiseman's sentence, which me thinks is heavy:
Yea, but then it must be on good conditions too, for tis not euery Confession that will bring Remission. Know you therfore that the conditions of this present Obligation is such ▪ that if it be, 1. Faire. 2. Feeling. 3. Free. 4. Full. Then it is a well-conditioned-confession indeed.
Yea, but then it must be on good conditions too, for this not every Confessi that will bring Remission. Know you Therefore that the conditions of this present Obligation is such ▪ that if it be, 1. Fair. 2. Feeling. 3. Free. 4. Full. Then it is a well-conditioned-confession indeed.
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Secondly, it must be Feeling: that is, such an one as ariseth out of either the weight or wickednesse of our sinnes, in the feeling of either of which, wee are forced to confesse with Teares, That they are weighty, and wearisome.
Secondly, it must be Feeling: that is, such an one as arises out of either the weight or wickedness of our Sins, in the feeling of either of which, we Are forced to confess with Tears, That they Are weighty, and wearisome.
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Thirdly, it must be Free, not Forced or Constrained, either by Mans Lawes, or Gods Iudgements, as they that by Plague or, Penurie, by Sickenesse or Sting of an euill conscience, haue had their sinnes extorted from them.
Thirdly, it must be Free, not Forced or Constrained, either by men Laws, or God's Judgments, as they that by Plague or, Penury, by Sickness or Sting of an evil conscience, have had their Sins extorted from them.
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No saith S. Gregory, Confessio extortafacit crimen, acknowledgment enforced proues faulty, tis not Freewill offering, and therefore not regarded, nor rewarded.
No Says S. Gregory, Confessio extortafacit crimen, acknowledgment Enforced Proves faulty, this not Freewill offering, and Therefore not regarded, nor rewarded.
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Fourthly, it must be Full, not vp to the Lips alone, but full to the very Heart, which consists not of a particularizing of some of our faults, or culling out of our chiefe transgressions, with Termes of Generall acknowledgement,
Fourthly, it must be Full, not up to the Lips alone, but full to the very Heart, which consists not of a particularizing of Some of our Faults, or culling out of our chief transgressions, with Terms of General acknowledgement,
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Oh, better were it that we did euen set our sinnes in Order by an Humble Confession, then suffer God to set them in Order by a dreadfull remuneration, come therefore and let vs take the counsell of Mellifluous Bernard, which is this: 1. Vide vnde veneris, & Erubesce:
O, better were it that we did even Set our Sins in Order by an Humble Confessi, then suffer God to Set them in Order by a dreadful remuneration, come Therefore and let us take the counsel of Mellifluous Bernard, which is this: 1. Vide vnde veneris, & Erubesce:
Secondly, where thou art, and be Grieued. Thirdly, whither thou must, and be Terrified. These be the Pathes of a Penitent, which will no longer liue like a Publican:
Secondly, where thou art, and be Grieved. Thirdly, whither thou must, and be Terrified. These be the Paths of a Penitent, which will no longer live like a Publican:
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But doth my Publican confesse, and plainely say, That he is a Sinner, Oh where then shall appeare those that are as notably notorious as He, and yet are found either to Conceale, or to Excuse, or to Extenuate, or to deny; or, which is worst of all, to defend their sinnes? Of any of which,
But does my Publican confess, and plainly say, That he is a Sinner, O where then shall appear those that Are as notably notorious as He, and yet Are found either to Conceal, or to Excuse, or to Extenuate, or to deny; or, which is worst of all, to defend their Sins? Of any of which,
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if any that heare me this day be Guiltie, I beseech them in Christs steed, that as they hope for Absolution, so they would come to Confession: For hereby you shall.
if any that hear me this day be Guilty, I beseech them in Christ steed, that as they hope for Absolution, so they would come to Confessi: For hereby you shall.
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our Misery, then our Brauery, our Ragges then our Robes: for which though the World condemnes vs for Puritanes, yet if Christ doth commend vs for Penitents it matters not much;
our Misery, then our Bravery, our Rags then our Robes: for which though the World condemns us for Puritanes, yet if christ does commend us for Penitents it matters not much;
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It were well therfore that a count-book were kept, Hic codex conscientia nostra est, &c. and this booke is our Conscience, wherein our sinnes both great and small should be written, that there they may be viewed, and being viewed they may be confessed, and being confessed they may be lamented, and being lamented they may be pardoned, and being pardoned, we may be Euerlastingly comforted: All which that we may haue, let vs take to vs this Peerelesse Patterne,
It were well Therefore that a Account-book were kept, Hic codex conscientia nostra est, etc. and this book is our Conscience, wherein our Sins both great and small should be written, that there they may be viewed, and being viewed they may be confessed, and being confessed they may be lamented, and being lamented they may be pardoned, and being pardoned, we may be Everlastingly comforted: All which that we may have, let us take to us this Peerless Pattern,
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All which holy Father, grant vnto vs in Iesus Christ: To whom with Thee and the Holy Spirit be rendred and ascribed all Honour and Glory, Power and Praise,
All which holy Father, grant unto us in Iesus christ: To whom with Thee and the Holy Spirit be rendered and ascribed all Honour and Glory, Power and Praise,
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