The golden chaine of mans saluation, and the fearefull point of hardening, opened and set downe in two seuerall sermons preached before the king. / By Anthony Maxey Batchelar in Diuinitie, and chaplaine to his Majesty in ordinary ...
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of all others, this one short verse, is most diuine, most excellent. Singuli Sermones, Sillabae; apices, puncta, in Diuina scriptura plena sunt sensibus.
of all Others, this one short verse, is most divine, most excellent. Singuli Sermons, Syllibae; apices, puncta, in Divine Scripture plena sunt sensibus.
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so the height, depth, and spirituall knowledge, which lyeth couched in this whole verse, in euery point, in euery word it is vnsearchable, it cannot be sounded. Concerning the Doctrine.
so the height, depth, and spiritual knowledge, which lies couched in this Whole verse, in every point, in every word it is unsearchable, it cannot be sounded. Concerning the Doctrine.
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In this great and weighty point of saluation, for euer, to answere a man throughlie and soundly, to satisfie a mans heart and soule vnto the full, there is no one place in all the holy booke of God, that can,
In this great and weighty point of salvation, for ever, to answer a man throughly and soundly, to satisfy a men heart and soul unto the full, there is no one place in all the holy book of God, that can,
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Predestination, Calling, Iustification, and Glorifying, are so coupled and knit together, that if you hold fa•t one lincke, you draw vnto you the whole Chaine:
Predestination, Calling, Justification, and Glorifying, Are so coupled and knit together, that if you hold fa•t one link, you draw unto you the Whole Chain:
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I know right well, I am to touch a very great and weightye point of religion, indeed so secret and deepe, that I doe throw my selfe downe at the foote of Gods mercy seat, beseeching him with all humblenesse, to support my weakenesse, to enlarge my heart,
I know right well, I am to touch a very great and weighty point of Religion, indeed so secret and deep, that I do throw my self down At the foot of God's mercy seat, beseeching him with all humbleness, to support my weakness, to enlarge my heart,
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& to giue me an vnderstanding spirit, that whatsoeuer I shall speake, it may bee with such trueth of his word, with such zeale of his glory, with such reuerence of his Maiesty,
& to give me an understanding Spirit, that whatsoever I shall speak, it may be with such truth of his word, with such zeal of his glory, with such Reverence of his Majesty,
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by Gods assistance, it shall bee touched so plainely, and with such moderation, as euer-more, I will be sure to keepe the rule of the sacred word of God, for my guide.
by God's assistance, it shall be touched so plainly, and with such moderation, as evermore, I will be sure to keep the Rule of the sacred word of God, for my guide.
The purpose and drift of Saint Paul, in this place, is to proue vnto the Romans, beeing then in persecution, that howsoeuer in this life, misery and afflictions did befall them,
The purpose and drift of Saint Paul, in this place, is to prove unto the Roman, being then in persecution, that howsoever in this life, misery and afflictions did befall them,
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yet their saluation stood sure and most certaine, because it depended vpon the vnfallible purpose of GOD, which here is called Predestination. So that, Predestination is the secret and immutable purpose of God:
yet their salvation stood sure and most certain, Because it depended upon the unfallible purpose of GOD, which Here is called Predestination. So that, Predestination is the secret and immutable purpose of God:
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whereby he hath decreed from all eternity, to call those whom hee hath loued in his Sonne Christ ▪ and through faith and good workes, to make them vessels of eternall glory.
whereby he hath decreed from all eternity, to call those whom he hath loved in his Son christ ▪ and through faith and good works, to make them vessels of Eternal glory.
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Yer euer the children were borne, when they had done neither good nor euill (that the purpose of God might remaine, according to election) I haue loued Iacob, & I haue hated Esau:
Year ever the children were born, when they had done neither good nor evil (that the purpose of God might remain, according to election) I have loved Iacob, & I have hated Esau:
Misericordia eius, causa Misericordiae ▪ God sheweth mercy, to whom he wil shew mercy: and he hath compassion vpon whom it pleaseth him to haue compassion.
Misericordia eius, causa Mercy ▪ God shows mercy, to whom he will show mercy: and he hath compassion upon whom it Pleases him to have compassion.
And this one answer, it is a barre for all deepe questions, either of of Predestination, Election, Destinie, or any such like. Iris Gods good pleasure: it is his will.
And this one answer, it is a bar for all deep questions, either of of Predestination, Election, Destiny, or any such like. Iris God's good pleasure: it is his will.
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Whom this answer doth not content, S. Gregory doth answer directly, Qui in factis Dei rationem non videt, infirmitatem suam considerans, cur non videat, rationem videt, In the hidden works of God, hee that seeth not a reason,
Whom this answer does not content, S. Gregory does answer directly, Qui in factis Dei rationem non videt, infirmitatem suam Considering, cur non Videat, rationem videt, In the hidden works of God, he that sees not a reason,
Wee conclude then with good Saint Augustine, in his 59. Epistle ad Paulinum; occulta esse causa potest, iniusta esse non potest. Why God hath made choise of some,
we conclude then with good Saint Augustine, in his 59. Epistle and Paulinum; Hidden esse causa potest, Injusta esse non potest. Why God hath made choice of Some,
Hee hath made choyse of some to life, and others hee hath reiected: therefore when they sinne, and follow the course that leadeth vnto death; they doe it of necessity.
He hath made choice of Some to life, and Others he hath rejected: Therefore when they sin, and follow the course that leads unto death; they do it of necessity.
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and he said, it arose NONLATINALPHABET out of the nature of man ▪ Manicheus the hereticke (to auoide the former opinions) hee fained two Gods. Duos affirmanit esse Deos; alterum quidem bonum, alterum verò malum.
and he said, it arose out of the nature of man ▪ Manicheus the heretic (to avoid the former opinions) he feigned two God's Duos affirmanit esse Gods; alterum quidem bonum, alterum verò malum.
he had in his first creation, a possibility, to stand or fall: power of continuance: that hee had from God: possibility of falling: that he had from himselfe.
he had in his First creation, a possibility, to stand or fallen: power of Continuance: that he had from God: possibility of falling: that he had from himself.
For it is a ground in diuinity. Immutabiliter bonum esse, Dei propriumest. To bee immutablie good, without any change or alteration, it is onely proper vnto God:
For it is a ground in divinity. Immutabiliter bonum esse, Dei propriumest. To be immutably good, without any change or alteration, it is only proper unto God:
From the deuill sinne was deriued vnto Adam: from Adam, to all his posterity, borne of vncleane seede frō the corruption of vncleane birth, it is secretly cōueighed to our inclination, to concupissence.
From the Devil sin was derived unto Adam: from Adam, to all his posterity, born of unclean seed from the corruption of unclean birth, it is secretly conveyed to our inclination, to concupissence.
NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET O yee foolish mortall men, euer and anone, you cry out of the immortall Gods, imputing to them the cause of yous miseries,
Oh ye foolish Mortal men, ever and anon, you cry out of the immortal God's, imputing to them the cause of yous misery's,
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when (indeede) your selues are the workers of your owne wo. Perditio tua ex te, O Israel, Thou hast fallen by thine owne iniquity. Stigias vltrò quaerimus vndas.
when (indeed) your selves Are the workers of your own woe. Perdition tua ex te, Oh Israel, Thou hast fallen by thine own iniquity. Stigias vltrò Seeking vndas.
and yet, the Cherubins and Seraphins do couer their faces with their wings, as not able to behold the perfect brightnes of his most pure and vndefiled Maiestie.
and yet, the Cherubim and Seraphim do cover their faces with their wings, as not able to behold the perfect brightness of his most pure and undefiled Majesty.
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Vna eademque actio tribuitur & causae principali, & instrumentali. In one and the selfe same action, there is a double cause. First, the instrumentall cause mouing:
Una eademque actio tribuitur & causae principali, & instrumentali. In one and the self same actium, there is a double cause. First, the instrumental cause moving:
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God (as appeareth in the 2. of the Acts, and the 23. ver.) by his determinate counsell and foreknowledge, deliuered vp our Sauiour Christ, as the principall cause; Iudas as the instrumentall cause:
God (as appears in the 2. of the Acts, and the 23. ver.) by his determinate counsel and foreknowledge, Delivered up our Saviour christ, as the principal cause; Iudas as the instrumental cause:
In the heauens, there is a double motion NONLATINALPHABET: The fixed Starres, and the whole Globe of all, is carried about with one Sphere, and with one motion:
In the heavens, there is a double motion: The fixed Stars, and the Whole Globe of all, is carried about with one Sphere, and with one motion:
yet the planets in themselues, haue a wandring and vncertaine course. The like, we may vsually behold in euery clocke, the greatest and highest wheele moueth,
yet the planets in themselves, have a wandering and uncertain course. The like, we may usually behold in every clock, the greatest and highest wheel moves,
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so the wicked and godlesse men, whereas the light of nature, Gods spirit ▪ and his word leadeth them one way, their owne vil• inclination, their own concupiscence leadeth them another.
so the wicked and godless men, whereas the Light of nature, God's Spirit ▪ and his word leads them one Way, their own vil• inclination, their own concupiscence leads them Another.
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Now then, what shall we say? is there vnrighteousnesse with God? doth he cause vs to commit sinne? No, God forbid, wickednesse should bee in God, or iniquity in the Almighty.
Now then, what shall we say? is there unrighteousness with God? does he cause us to commit sin? No, God forbid, wickedness should be in God, or iniquity in the Almighty.
and that God is not the author of it, wee doe heere meete with the Pelagian Heretike (who not able to vntie this knot) affirmes that the wicked are reiected,
and that God is not the author of it, we do Here meet with the Pelagian Heretic (who not able to untie this knot) affirms that the wicked Are rejected,
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and chosen through faith, and good workes, which GOD fore-saw, they should doe: Making Gods eternall election to depend vppon our faith, and vppon our workes;
and chosen through faith, and good works, which GOD foresaw, they should do: Making God's Eternal election to depend upon our faith, and upon our works;
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whereas (cleane contrary) our faith, our good workes, and all the good that is in vs, doth wholy depend vppon Gods free election. Saint Paul saith directly.
whereas (clean contrary) our faith, our good works, and all the good that is in us, does wholly depend upon God's free election. Saint Paul Says directly.
Non ideo electus est quis, quia talis futurus erat, sed ex tali electione talis est factus: No man was euer chosen through faith and good workes, which GOD fore-saw that hee should doe:
Non ideo Electus est quis, quia Talis Future erat, sed ex tali election Talis est factus: No man was ever chosen through faith and good works, which GOD foresaw that he should do:
God hath saued vs, and called vs, not according to our workes, but according to his owne purpose and grace, which was giuen to vs, through Iesus Christ, before the world was.
God hath saved us, and called us, not according to our works, but according to his own purpose and grace, which was given to us, through Iesus christ, before the world was.
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For this cause the Apostle commeth from Predestination to Calling: that is, from Gods determinate counsell, to the meanes, which hee hath appointed for our saluation.
For this cause the Apostle comes from Predestination to Calling: that is, from God's determinate counsel, to the means, which he hath appointed for our salvation.
This Calling is two-fold, eyther outward, or inward. The outward and generall Calling, is, by the workes of God, and by his word. First, by his workes.
This Calling is twofold, either outward, or inward. The outward and general Calling, is, by the works of God, and by his word. First, by his works.
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He iumpeth with S. Paul. Acts 17. 27. The heathen by groping might haue found him. for doubtlesse, he is not farre from euery one of vs. In the 143. Psalme, and the 5. verse, the holy Prophet saith thus.
He jumpeth with S. Paul. Acts 17. 27. The heathen by groping might have found him. for doubtless, he is not Far from every one of us In the 143. Psalm, and the 5. verse, the holy Prophet Says thus.
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of the certaine course, and change of the Moone, with the secret influence of the same ▪ the nature of winde, no man knowing, whence it commeth, nor whether it goeth:
of the certain course, and change of the Moon, with the secret influence of the same ▪ the nature of wind, no man knowing, whence it comes, nor whither it Goes:
As wee walke abroad in the fields, if wee doe behold, and view the glory of the Sunne, and Moone: the beauty of the Starres: the sweet Dew: distilling Showers: greene Pastures; pleasant Meddowes; cleare Springs; thicke Woodes, gushing Fountaines: the wonderfull increase of Corne, Cattle, and such like:
As we walk abroad in the fields, if we do behold, and view the glory of the Sun, and Moon: the beauty of the Stars: the sweet Due: distilling Showers: green Pastures; pleasant Meadows; clear Springs; thick Woods, gushing Fountains: the wonderful increase of Corn, Cattle, and such like:
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Who is hee (beholding these things, and seriously meditating vpon this Philosophy lecture) but hee must needes confesse, that God doth Call him, being so manifestly taught to know him in his workes?
Who is he (beholding these things, and seriously meditating upon this Philosophy lecture) but he must needs confess, that God does Call him, being so manifestly taught to know him in his works?
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as though the Creator (vpon purpose, to set forth a mirror of his workes) intended to bring into this one little compasse of man, both the infinitenesse of his owne nature,
as though the Creator (upon purpose, to Set forth a mirror of his works) intended to bring into this one little compass of man, both the infiniteness of his own nature,
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the Liuer, like the Sea, from whence the liuely springs of bloud doe flow: the Veines (like riuers) spredding themselues abroad vnto the vttermost members:
the Liver, like the Sea, from whence the lively springs of blood do flow: the veins (like Rivers) spreading themselves abroad unto the uttermost members:
the Minde & Cogitation, so quicke and infinite: the Vnderstanding, so Angel-like: and the Soule (aboue all) Dei NONLATINALPHABET the ingrauen image of the immortall God.
the Mind & Cogitation, so quick and infinite: the Understanding, so Angel-like: and the Soul (above all) Dei the engraved image of the immortal God.
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If man could enter into himselfe, and consider rightly of this, he must needes bee driuen to confesse, that God hath Called him, by those workes, which are most apparent in himselfe.
If man could enter into himself, and Consider rightly of this, he must needs be driven to confess, that God hath Called him, by those works, which Are most apparent in himself.
none of these can excuse himselfe, and say he is not Called: because the inuisible things of GOD (his eternall power and Godhead) are s•ene by the creation of the world, being considered in his workes:
none of these can excuse himself, and say he is not Called: Because the invisible things of GOD (his Eternal power and Godhead) Are s•ene by the creation of the world, being considered in his works:
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So then, as in the 1. of King. 6. 28 verse, there is mention made of three Courts of the Temple at Ierusalem; wherein God was worshipped: so here are three Courts.
So then, as in the 1. of King. 6. 28 verse, there is mention made of three Courts of the Temple At Ierusalem; wherein God was worshipped: so Here Are three Courts.
First, we behold God in the frame, and composition of the Heauen, and the Earth, as the great and outtermost Court: then we see God in our selues, in the workemanshippe of the body, in the powers of the minde, and soule:
First, we behold God in the frame, and composition of the Heaven, and the Earth, as the great and outermost Court: then we see God in our selves, in the workmanship of the body, in the Powers of the mind, and soul:
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And hereof is that place vnderstood in the 20. of Mat. 16. vers, Many are Called, but few are chosen (i) by the outward Calling, both of the workes of God,
And hereof is that place understood in the 20. of Mathew 16. vers, Many Are Called, but few Are chosen (i) by the outward Calling, both of the works of God,
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& of his word, many are Called (for this outward Calling is common both to good and bad) but by the inward Calling, effectually working in them a liuely faith, apprehending Christ:
& of his word, many Are Called (for this outward Calling is Common both to good and bad) but by the inward Calling, effectually working in them a lively faith, apprehending christ:
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Acts the 16. and 14. A certaine woman named Lidia heard vs. There is the outward Calling: and the Lord opened her heart ▪ she attended to the things, which Paul spake, and she was baptised.
Acts the 16. and 14. A certain woman nam Lidia herd us There is the outward Calling: and the Lord opened her heart ▪ she attended to the things, which Paul spoke, and she was baptised.
that is, those whom hee hath chosen to eternall life, hee hath also ordained to vse the meanes of saluation, which is an effectuall Calling by his word and spirit.
that is, those whom he hath chosen to Eternal life, he hath also ordained to use the means of salvation, which is an effectual Calling by his word and Spirit.
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Assuredly, such men, they doe speake as peruersly, and as senselessely, as if a man should say, that hee would gladly be at Yorke, and yet will vse neither horse, foote,
Assuredly, such men, they do speak as perversely, and as senselessly, as if a man should say, that he would gladly be At York, and yet will use neither horse, foot,
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The course and order of mans Saluation, is like a Golden Chaine; And this verse may fitly bee called Iacobs Ladder, whereupon the Angells and Saints of the Church, doe discend, and ascend vnto God.
The course and order of men Salvation, is like a Golden Chain; And this verse may fitly be called Iacobs Ladder, whereupon the Angels and Saints of the Church, do descend, and ascend unto God.
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Iacob wrestled with the Angel, at the foote of the Ladder: wee must not bee so hardye as to wrestle with God at the top of the Ladder. Wee see here, God hath set downe, not onely Predestination, as though wee should stay there:
Iacob wrestled with the Angel, At the foot of the Ladder: we must not be so hardy as to wrestle with God At the top of the Ladder. we see Here, God hath Set down, not only Predestination, as though we should stay there:
but Iustification and Calling, as middle steppes and degrees, whereby we must ascend vnto God. Wee must not pull downe the Ladder, and thinke to iumpe into heauen.
but Justification and Calling, as middle steps and Degrees, whereby we must ascend unto God. we must not pull down the Ladder, and think to jump into heaven.
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When our Sauiour was vpon the Pinacle, hee bad him cast himselfe downe headlong, for (saith hee) God hath giuen his Angels charge ouer thee, least at any time, thou dash thy foote against a stone.
When our Saviour was upon the Pinnacle, he bade him cast himself down headlong, for (Says he) God hath given his Angels charge over thee, lest At any time, thou dash thy foot against a stone.
No more is it here the way, to stand vppon this high point and dangerous pinnacle of Predestination, to cast a mans selfe downe headlong, desperately, saying:
No more is it Here the Way, to stand upon this high point and dangerous pinnacle of Predestination, to cast a men self down headlong, desperately, saying:
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our hearts stand fast by faith: Faith catcheth hold vppon Christ: and so backe againe, Christ presenteth vs vnto God. Heere likewise in this Scripture:
our hearts stand fast by faith: Faith Catches hold upon christ: and so back again, christ presents us unto God. Here likewise in this Scripture:
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there is Calling: this word (through his spirit) engendreth faith; there is Iustifiyng: this Iustifying faith lifts vs vp vnto God, there is Glorifiyng.
there is Calling: this word (through his Spirit) engendereth faith; there is Justifying: this Justifying faith lifts us up unto God, there is Glorifying.
One Ludouicus a learned man of Italy, yet wanting the direction of Gods good spirit, and so neuer considering aduisedly, of the meanes of our Saluation;
One Ludovicus a learned man of Italy, yet wanting the direction of God's good Spirit, and so never considering advisedly, of the means of our Salvation;
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so God also had ordained meanes for the saluation of the Soule, vpon further conference (with shame & griefe) he recanted his former opinion, tooke phisicke,
so God also had ordained means for the salvation of the Soul, upon further conference (with shame & grief) he recanted his former opinion, took physic,
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if a man would bee throughly assured in his heart and conscience, that God hath chosen him to eternall life, hee must not rush presently into Predestination, into Gods secret Counsell:
if a man would be thoroughly assured in his heart and conscience, that God hath chosen him to Eternal life, he must not rush presently into Predestination, into God's secret Counsel:
but he must enter into himselfe to trie, and examine, whether hee bee rightly Called: for as the surest way to come vnto the sea, is first to finde out a riuer:
but he must enter into himself to try, and examine, whither he be rightly Called: for as the Surest Way to come unto the sea, is First to find out a river:
so concerning our saluation, the plainest & surest way, to finde out the depth of Gods counsell, is first to come vnto Calling, vnto Iustifying which are as sweet and liuely springs flowing from the same.
so Concerning our salvation, the Plainest & Surest Way, to find out the depth of God's counsel, is First to come unto Calling, unto Justifying which Are as sweet and lively springs flowing from the same.
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those we may as comfortably perceiue, as wee doe sensibly feele the heate and operation of the Sun. Here then is the duty of a true Christian, heere is the part of a religious and good man indeede, not to venter his saluation vpon a bare speech,
those we may as comfortably perceive, as we do sensibly feel the heat and operation of the Sun. Here then is the duty of a true Christian, Here is the part of a religious and good man indeed, not to venture his salvation upon a bore speech,
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and all the whole course of his life vnto God, that so growing vp from faith to faith, from vertue to vertue, from hearing to beleeuing, from Calling to Iustifiing: at length, Gods spirit may satisfie our spirits, that we are his, our bodies his, our soules his,
and all the Whole course of his life unto God, that so growing up from faith to faith, from virtue to virtue, from hearing to believing, from Calling to Justifying: At length, God's Spirit may satisfy our spirits, that we Are his, our bodies his, our Souls his,
and workes, are guided by the good spirit of God, for ( as many as are led by the spirit of God, those are the sonnes of God ) then wee may assure our selues, that we are Iustifyed. How soeuer we be chosen from the beginning by Gods loue,
and works, Are guided by the good Spirit of God, for (as many as Are led by the Spirit of God, those Are the Sons of God) then we may assure our selves, that we Are Justified. How soever we be chosen from the beginning by God's love,
and after Called by his word, yet there is neuer assurance vnto vs, vntill the Holy Ghost hath sealed it vp in our hearts, which sealing is our Iustifycation.
and After Called by his word, yet there is never assurance unto us, until the Holy Ghost hath sealed it up in our hearts, which sealing is our Justification.
but ioy, & fulnes of ioy for euer ▪ such ioy, as if we had once tasted, wee would despise the pleasures of a thousād worlds, in hope of assurance to inioy it.
but joy, & fullness of joy for ever ▪ such joy, as if we had once tasted, we would despise the pleasures of a thousād world's, in hope of assurance to enjoy it.
For, after we haue waded through the miseries of this life, at length (in the twinckling of an eye, in a moment, with the sound of a Trumpet) wee shall bee carried into the heauenly Paradise, into Abrahams bosom: thousand thousands of Angels and Saints, shall receiue vs with ioy and singing:
For, After we have waded through the misery's of this life, At length (in the twinkling of an eye, in a moment, with the found of a Trumpet) we shall be carried into the heavenly Paradise, into Abrahams bosom: thousand thousands of Angels and Saints, shall receive us with joy and singing:
and seruing God a while in this short life, there shall we haue riches without measure; life, without death; liberty, without thraldome; solace without ceasing; & ioy without ending.
and serving God a while in this short life, there shall we have riches without measure; life, without death; liberty, without thraldom; solace without ceasing; & joy without ending.
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O, blessed are they (Lord) that dwell in thy house, where the Sonne of God in glory, is light vnto their eyes, musicke vnto their eares, sweetnes vnto their tast,
O, blessed Are they (Lord) that dwell in thy house, where the Son of God in glory, is Light unto their eyes, music unto their ears, sweetness unto their taste,
This selfe conceited and head-strong opinion of theirs, hath beene the first cause ▪ and ground of all the troublesome contentions, which long since haue beene raised;
This self conceited and headstrong opinion of theirs, hath been the First cause ▪ and ground of all the troublesome contentions, which long since have been raised;
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For diuers men, while they take themselues (as Iob saith) The Onely-wise men, and pure in their owne eyes, dreaming still of a certaine imagined perfection, they neuer ceasse to bee clamorous to the Christian Prince, troublesome to the quiet state,
For diverse men, while they take themselves (as Job Says) The Only wise men, and pure in their own eyes, dreaming still of a certain imagined perfection, they never cease to be clamorous to the Christian Prince, troublesome to the quiet state,
For, if euery mēber be imperfect, how can there be perfection in the whole? Perfectio nostra magis constat remissione peccatorum, quàm perfectione virtutum. Our perfection consisteth (rather) in the forgiuenes of our sinnes,
For, if every member be imperfect, how can there be perfection in the Whole? Perfection nostra magis constat remission peccatorum, quàm perfection Virtues. Our perfection Consisteth (rather) in the forgiveness of our Sins,
neither is it possible, the light of our Faith should still hold out, and neuer bee darkned in this pilgrimage, till in the life to come, we be made Citizens of that heauenly Ierusalem, which is aboue.
neither is it possible, the Light of our Faith should still hold out, and never be darkened in this pilgrimage, till in the life to come, we be made Citizens of that heavenly Ierusalem, which is above.
In Predestination, there is the efficient cause, which is Gods loue. In Calling, there is the materiall cause, which is Christs death opened in his word.
In Predestination, there is the efficient cause, which is God's love. In Calling, there is the material cause, which is Christ death opened in his word.
in Calling ) we heare God the Sonne teaching by his word ▪ in Iustifying; wee feele the comfort of God the holy Ghost: sealing by his spirit. The fruite of all which: of Gods loue, chosing:
in Calling) we hear God the Son teaching by his word ▪ in Justifying; we feel the Comfort of God the holy Ghost: sealing by his Spirit. The fruit of all which: of God's love, choosing:
Conceditur in Predestinatione, promittitur in vocatione, ostenditur in Iustificatione, percipitur in Glorificatione. In Predestination, there is the first grant:
Conceditur in Predestination, promittitur in vocation, Ostenditur in Justification, percipitur in Glorification. In Predestination, there is the First grant:
Obserue here (if you please) the kindnesse of alouing Father, who hauing many sonnes, beareth secret affection to some one, there is Predestination: this affection in his good time hee declareth, by making his will knowne,
Observe Here (if you please) the kindness of alouing Father, who having many Sons, bears secret affection to Some one, there is Predestination: this affection in his good time he Declareth, by making his will known,
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Againe, in Predestination, the heauenly husband-man chooseth out a plot of ground at his owne pleasure in Calling, hee soweth it with the seede of his word:
Again, in Predestination, the heavenly husbandman chooses out a plot of ground At his own pleasure in Calling, he Soweth it with the seed of his word:
Lastly, behold apparantly in Predestination, how Ioseph long before was sold into Egypt, by the determinate Counsell of God: by Calling, how hee was loosed out of prison,
Lastly, behold apparently in Predestination, how Ioseph long before was sold into Egypt, by the determinate Counsel of God: by Calling, how he was loosed out of prison,
so sweete, so diuine misteries? to these so comfortable testimonies of Gods loue? to this Ladder of Iacobs, whervpon none but Angels do ascend? to this inward working of the Spirit, which bloweth where it listeth? to this Diuine and hidden purpose, which can not be deceiued? to this ineffable glorie of the Sonnes of God, which they do expect and looke for? what shall wee say more effectuall, and more comfortable?
so sweet, so divine Mysteres? to these so comfortable testimonies of God's love? to this Ladder of Iacobs, whereupon none but Angels do ascend? to this inward working of the Spirit, which blows where it lists? to this Divine and hidden purpose, which can not be deceived? to this ineffable glory of the Sons of God, which they do expect and look for? what shall we say more effectual, and more comfortable?
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Can any thing bee set downe more plainely? or knit vp more briefly? can any demonstration be concluded more soundly? Whom the Lord hath Predestinated, before all time, those doth hee Call in time:
Can any thing be Set down more plainly? or knit up more briefly? can any demonstration be concluded more soundly? Whom the Lord hath Predestinated, before all time, those does he Call in time:
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therefore, I am Predestinate: I am Predestinate, and chosen of his free loue, from eternitie, and therefore I shall bee Glorified vnto all eternitie againe.
Therefore, I am Predestinate: I am Predestinate, and chosen of his free love, from eternity, and Therefore I shall be Glorified unto all eternity again.
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when it was brought to the very height, was not all turned topsie-turuie, and vtterly disapointed? This day wee do acknowledge it, with thankefull remembrance;
when it was brought to the very height, was not all turned topsie-turuie, and utterly disappointed? This day we do acknowledge it, with thankful remembrance;
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how can they be reiected? whom hee doth Call, how shall they be shut out? whom hee doth Iustifie, who dare accuse them? Whom God will Glorifie, how can they bee forsaken?
how can they be rejected? whom he does Call, how shall they be shut out? whom he does Justify, who Dare accuse them? Whom God will glorify, how can they be forsaken?
Seeing my soule is lincked to that Chaine, which can neuer be vnloosed, my soule grounded vpon that foundation, which can neuer be shaken, what shall make vs to dispaire? nay, what is it, shal make vs to wauer,
Seeing my soul is linked to that Chain, which can never be unloosed, my soul grounded upon that Foundation, which can never be shaken, what shall make us to despair? nay, what is it, shall make us to waver,
or doubt of the singular loue of God, which he beareth towards vs, in his Sonne Christ Iesus? What shall separate vs, from the hope of immortalitie, in the life to come? shall the wearisomnesse of this troublesome life? shall the discontentments of this transitorie World? shall a litle sicknesse, shaking this brittle house of clay? No, all the afflictions of this life, which are but for a moment, they are not to be accounted worthy that exceeding, si• passing, eternall weight of glorie.
or doubt of the singular love of God, which he bears towards us, in his Son christ Iesus? What shall separate us, from the hope of immortality, in the life to come? shall the wearisomeness of this troublesome life? shall the discontentments of this transitory World? shall a little sickness, shaking this brittle house of clay? No, all the afflictions of this life, which Are but for a moment, they Are not to be accounted worthy that exceeding, si• passing, Eternal weight of glory.
THE heart of Man is deceitfull and wicked aboue all thnigs, who can knowe it? Although the Heart of man bee so little, that it will scarce serue a Kite for a baite,
THE heart of Man is deceitful and wicked above all thnigs, who can know it? Although the Heart of man be so little, that it will scarce serve a Kite for a bait,
The Heathen were so forward in acknowledging a Diuine power, that rather than they would bee without a God, they gaue diuine honour to any kinde of creature. The Assyrians worshipped Idols; the Persians Starres;
The Heathen were so forward in acknowledging a Divine power, that rather than they would be without a God, they gave divine honour to any kind of creature. The Assyrians worshipped Idols; the Persians Stars;
that Varro obserued in the world three thousand Gods. The dissolute and cunning Atheist, hee hath a fetch by himselfe alone, hee lets loose the reines,
that Varro observed in the world three thousand God's The dissolute and cunning Atheist, he hath a fetch by himself alone, he lets lose the reins,
and followes the streame of his sensuall affections, because hee conceiues in his heart, and cleane contrary to the Heathen, saith there is no God at all.
and follows the stream of his sensual affections, Because he conceives in his heart, and clean contrary to the Heathen, Says there is no God At all.
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For many hauing a generall notioh of Gods omnipotencie, hearing and reading sometimes of Gods Election and Reprobation (whereof they vnderstand no ground,
For many having a general notioh of God's omnipotency, hearing and reading sometime of God's Election and Reprobation (whereof they understand no ground,
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if hee hath chosen mee to life, I am sure for one, if otherwise (as hee did with Pharaoh ) hee hath appointed mee a Vessell of his Wrath: it is not possibly to be auoyded.
if he hath chosen me to life, I am sure for one, if otherwise (as he did with Pharaoh) he hath appointed me a Vessel of his Wrath: it is not possibly to be avoided.
COncerning this first point there are in the Scriptures two Greeke verbes, which are commonly vsed for this Hardening. The first is NONLATINALPHABET, which doth properly signifie, to drie vp & wither, vsed often in the 3. to the Hebrewes. 8. 13-15 verses:
Concerning this First point there Are in the Scriptures two Greek verbs, which Are commonly used for this Hardening. The First is, which does properly signify, to dry up & wither, used often in the 3. to the Hebrews. 8. 13-15 Verses:
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The preaching of grace in Christ is called the watering of Apollo. The Prophet Esay saith, with ioy yee shall drawe waters out of the welles of Saluation.
The preaching of grace in christ is called the watering of Apollo. The Prophet Isaiah Says, with joy ye shall draw waters out of the wells of Salvation.
The other Greeke verbe is NONLATINALPHABET which signifies to harden. There bee Phisieae and aethicae vicissitudines, there is a naturall and a spirituall Philosophie.
The other Greek verb is which signifies to harden. There be Phisieae and aethicae vicissitudines, there is a natural and a spiritual Philosophy.
In the naturall course of things, there is a congealing and an hardening, as of the yce and frost, which Iob very fitly calleth the bands of Orion. because, by the cold Eastern and Northern windes the water becomes as a stoane,
In the natural course of things, there is a congealing and an hardening, as of the ice and frost, which Job very fitly calls the bans of Orion. Because, by the cold Eastern and Northern winds the water becomes as a stoane,
Both in nature, and in the soule also, there is a Resoluing, and a Hardening: Deut. 32. verse 2. The word is called Dewe, and there is a thaw or spirituall melting,
Both in nature, and in the soul also, there is a Resolving, and a Hardening: Deuteronomy 32. verse 2. The word is called Dew, and there is a thaw or spiritual melting,
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Hezechias, when God had giuen vnto him a sodaine and triumphant victorie ouer the host of Zenacherib; presently after, in the pride of his heart, hee forgat God,
Hezekiah, when God had given unto him a sudden and triumphant victory over the host of Sennacherib; presently After, in the pride of his heart, he forgot God,
but as soone as the word of the Lord came vnto him by the Prophet Esay, then presently his heart melted, the bloud of his soule flowed forth in his repentant teares,
but as soon as the word of the Lord Come unto him by the Prophet Isaiah, then presently his heart melted, the blood of his soul flowed forth in his repentant tears,
and that is, when the custome of sinne hath beaten such an hard tracke, and so trampled the soule, that the word of God (the seede of life) cannot enter, This is expressed in the 13. of Saint Matthew. by the parable of the seede which fell by the high way side, where there was such an hard way, such a beaten path made by the common entrance of sinne, that the seede could take no roote,
and that is, when the custom of sin hath beaten such an hard track, and so trampled the soul, that the word of God (the seed of life) cannot enter, This is expressed in the 13. of Saint Matthew. by the parable of the seed which fell by the high Way side, where there was such an hard Way, such a beaten path made by the Common Entrance of sin, that the seed could take no root,
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but the diuell comes like an Harpie, and deuoureth it, before it can enter: For example hereof, we wil take Cain, and King Pharao, whom my Text concerneth.
but the Devil comes like an Harpy, and devoureth it, before it can enter: For Exampl hereof, we will take Cain, and King Pharaoh, whom my Text concerns.
Where is thy brother Abell? Did Cains heart relent? did hee confesse and say, I haue sinned? or did hee resolue into teares with Dauid? No such matter:
Where is thy brother Abel? Did Cains heart relent? did he confess and say, I have sinned? or did he resolve into tears with David? No such matter:
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then hee despised the Lord to his face, as if hee should say, you may go looke him, am I my brothers keeper? marke but this answere of Caine, and his cariage therein,
then he despised the Lord to his face, as if he should say, you may go look him, am I my Brother's keeper? mark but this answer of Cain, and his carriage therein,
Pharaoh, when the word of God came vnto him by Moses and Aaron, hee was so farre from yeelding, that hee seemed presently as though hee would haue fought with God:
Pharaoh, when the word of God Come unto him by Moses and Aaron, he was so Far from yielding, that he seemed presently as though he would have fought with God:
And whereas the word, and miracles ioyned with that word were sufficient to conuince any liuing, Pharaohs heart was so stonie, that though by a strange Miracle, all the water in the land were become bloud,
And whereas the word, and Miracles joined with that word were sufficient to convince any living, Pharaohs heart was so stony, that though by a strange Miracle, all the water in the land were become blood,
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againe through want of Grace, there is a withering, and by custome of sinne, there is an Hardening, as in Caine and Pharaoh, whose hearts the word of God could not pierce,
again through want of Grace, there is a withering, and by custom of sin, there is an Hardening, as in Cain and Pharaoh, whose hearts the word of God could not pierce,
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how vntruely, how vncharitablie we are charged by our aduersaries: not onely Campion and Bellarmine, but especially in certaine Articles, or Foreible reasons lately published:
how untruly, how uncharitably we Are charged by our Adversaries: not only Campion and Bellarmine, but especially in certain Articles, or Foreible Reasons lately published:
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that they deride Gods permission; and plainely affirme, God is worse then the Denill, and so are bound in conscience neuer to aske God forgiuenesse for their sinnes.
that they deride God's permission; and plainly affirm, God is Worse then the Denill, and so Are bound in conscience never to ask God forgiveness for their Sins.
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both in worde and writing we acknowledge the Lord our God to bee full of compassion and loue, the bowels of his mercie sweet and amiable, hee would not the death of any, hee is gracious and kinde, gentle and readie to forgiue,
both in word and writing we acknowledge the Lord our God to be full of compassion and love, the bowels of his mercy sweet and amiable, he would not the death of any, he is gracious and kind, gentle and ready to forgive,
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how it came in, where it first tooke beginning, and that God is not the author of it, I haue shewed heretofore in handling the Golden Ch•ine, the meanes of our saluation:
how it Come in, where it First took beginning, and that God is not the author of it, I have showed heretofore in handling the Golden Ch•ine, the means of our salvation:
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from this Spring it is reserued in nature as in a Conduit, from nature conueied to concupisence (as by a pipe,) and from thence doth flow all the mischiefe and wickednesse that is in the life of man. Well then:
from this Spring it is reserved in nature as in a Conduit, from nature conveyed to concupiscence (as by a pipe,) and from thence does flow all the mischief and wickedness that is in the life of man. Well then:
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Deut. 2. 30. And the Lord hardened the heart of Sihon King of Heshbon, and made him obstinate: Ioshua the 11. 20. It came of the Lord to harden their hearts:
Deuteronomy 2. 30. And the Lord hardened the heart of Sihon King of Heshbon, and made him obstinate: Ioshua the 11. 20. It Come of the Lord to harden their hearts:
it is a point well knowne vnto the learned, that this speech (where it is said) God hardened. The Hebrew Dialect doth signifie a permission, and not an action.
it is a point well known unto the learned, that this speech (where it is said) God hardened. The Hebrew Dialect does signify a permission, and not an actium.
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As the enduing with grace is the effect of Gods Election, so the with-holding of his grace is the effect of Reprobation. Dei includere est, clausis non aperire, saith Saint Gregorie vpon the 12. of Iob. and foureteenth verse.
As the enduing with grace is the Effect of God's Election, so the withholding of his grace is the Effect of Reprobation. Dei includere est, clausis non aperire, Says Saint Gregory upon the 12. of Job and foureteenth verse.
Euery action hath his qualitie from the roote of the affection, and from the intention of the Author: Deus autem (quoad peccatum) non habet positiuè velle,
Every actium hath his quality from the root of the affection, and from the intention of the Author: Deus autem (quoad peccatum) non habet positiuè velle,
God doth Harden, as Saint Augustine saith: Non malum obtrudendo, sed gratiam non concedendo: not by causing vs to commit sinne, but by not graunting vnto vs his grace.
God does Harden, as Saint Augustine Says: Non malum obtrudendo, sed gratiam non concedendo: not by causing us to commit sin, but by not granting unto us his grace.
I, but how comes it to passe, that wee as well as others) are not partakers of Gods grace? why haue not wee also his good Spirit to direct and guide vs? Saint Augustine makes it plaine againe.
I, but how comes it to pass, that we as well as Others) Are not partakers of God's grace? why have not we also his good Spirit to Direct and guide us? Saint Augustine makes it plain again.
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Christ the great Phisicion came downe from heauen, because all mankind was generally infected. Hee comes to the doore of our hearts, and there hee knocks.
christ the great physician Come down from heaven, Because all mankind was generally infected. He comes to the door of our hearts, and there he knocks.
Reuel. 3.20. Behold, I stand at the doore and knocke, Hee bringeth with him NONLATINALPHABET, the bread of life, his eternall word to comfort vs, if we let him in:
Revel. 3.20. Behold, I stand At the door and knock, He brings with him, the bred of life, his Eternal word to Comfort us, if we let him in:
as wee walke, stormes and tempests doe arise, through frailtie of our flesh, and the weaknesse of our Faith, wee begin to sincke, our Sauiour hee stretcheth forth his hand, hee giueth vs NONLATINALPHABET his Word, his Sacraments, the good motions of his spirit, to saue vs from sincking,
as we walk, storms and tempests do arise, through frailty of our Flesh, and the weakness of our Faith, we begin to sink, our Saviour he Stretcheth forth his hand, he gives us his Word, his Sacraments, the good motions of his Spirit, to save us from sinking,
This is plainely to bee obserued in Pharaoh: had hee (being long before peaceably setled in a rich and mighty Kingdome) made right vse of the blessings of God:
This is plainly to be observed in Pharaoh: had he (being long before peaceably settled in a rich and mighty Kingdom) made right use of the blessings of God:
had hee at the first, or oftentimes after, yeelded vnto the word of the Lord, he had neuer come to the state of Hardening, nor left himselfe such a fearefull spectacle of Gods wrath for euer.
had he At the First, or oftentimes After, yielded unto the word of the Lord, he had never come to the state of Hardening, nor left himself such a fearful spectacle of God's wrath for ever.
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But Pharaoh, feeling wealth and reuenew comming so fast and aboundantly, that he builded new Citties ( Pithom and Raamses (to lay vp his treasures, his heart was so bent and set vpon Couetousnesse (such multitudes of people moyling and labouring in sundry workes for his profit) that in no case hee could endure to heare of their departure.
But Pharaoh, feeling wealth and revenue coming so fast and abundantly, that he built new Cities (Pithom and Raamses (to lay up his treasures, his heart was so bent and Set upon Covetousness (such Multitudes of people moiling and labouring in sundry works for his profit) that in no case he could endure to hear of their departure.
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Fourthly, hee was content they should go sacrifice out off his land (but still hee would condition with God ( None but the men should go. Fiftly, the men should go, the Women go, the Children go,
Fourthly, he was content they should go sacrifice out off his land (but still he would condition with God (None but the men should go. Fifty, the men should go, the Women go, the Children go,
and that before hee confessed the Lord to bee God, He and his people sinfull, and earnestly desired Moses to pray for him, yet contrarie to his owne thoughts,
and that before he confessed the Lord to be God, He and his people sinful, and earnestly desired Moses to pray for him, yet contrary to his own thoughts,
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and against his owne knowledge, when hee saw the people of Israel were gone, hee flies to strength of war, hee cals his Captaines, hee musters his people, hee gathers his Chariots, hee pursues with all might and maine, till at last both hee and his (ouerwhelmed in the sea) receaued the fearefull and finall iudgement of wilfull disobedience.
and against his own knowledge, when he saw the people of Israel were gone, he flies to strength of war, he calls his Captains, he musters his people, he gathers his Chariots, he pursues with all might and main, till At last both he and his (overwhelmed in the sea) received the fearful and final judgement of wilful disobedience.
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But, before this ouerthrow, all meanes possible that could bee, were vsed to winne Pharao. Blessing vpon blessing before receiued; punishment vppon punishment after inflicted;
But, before this overthrow, all means possible that could be, were used to win Pharaoh. Blessing upon blessing before received; punishment upon punishment After inflicted;
God againe, and againe, and still againe was entreated, and yet Pharao remained obstinate. Shall we then say, that God Hardened Pharaohs heart? Bee it farre from vs:
God again, and again, and still again was entreated, and yet Pharaoh remained obstinate. Shall we then say, that God Hardened Pharaohs heart? Bee it Far from us:
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according to our priuate humors, and seuerall sectes, we will not professe the Gospell, except we first condition (as Pharao did) both with our God & King:
according to our private humours, and several Sects, we will not profess the Gospel, except we First condition (as Pharaoh did) both with our God & King:
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& serue the Lord, the same word comes an hundred times ten to our hearts, crying and beating vpon vs to haue vs let go our contentions, our carnal and peruerse affections,
& serve the Lord, the same word comes an hundred times ten to our hearts, crying and beating upon us to have us let go our contentions, our carnal and perverse affections,
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A mans heart will tell him more then seuen watchmen in a trwer: We know, we know (euery one in his owne bosome) the sinnes which we secretly foster, and will not let go.
A men heart will tell him more then seuen watchmen in a trwer: We know, we know (every one in his own bosom) the Sins which we secretly foster, and will not let go.
THe third point is, to shew how men become Hardened: in opening whereof, we are to vnderstand, that there are three sorts of Hardenings: Naturalis, Voluntaria, Iudicialis.
THe third point is, to show how men become Hardened: in opening whereof, we Are to understand, that there Are three sorts of Hardenings: Naturalis, Voluntary, Judicialis.
The first is by Nature, the second by habite and Custome, the third by the Iust iudgement of God. The first is the forgetfulnes or dulnesse in a natural man,
The First is by Nature, the second by habit and Custom, the third by the Just judgement of God. The First is the forgetfulness or dulness in a natural man,
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In the sixth of Marke, our Sauiour Christ fed fiue thousand men with fiue loaues and two fishes, a miracle sufficient to proue vnto his Disciples, that hee was the Sonne of God.
In the sixth of Mark, our Saviour christ fed fiue thousand men with fiue loaves and two Fish, a miracle sufficient to prove unto his Disciples, that he was the Son of God.
This is Habitualis obduratio, an Hardening which growes by continuance in sinne. Hee that is in this case, it stands him vpon to gather vp his spirits,
This is Habitualis obduratio, an Hardening which grows by Continuance in sin. He that is in this case, it Stands him upon to gather up his spirits,
and strongly to resist sinne, to sequester himselfe ofttimes vnto deuout and priuate Meditations, to ioy in hearing the word, with reuerence to receiue the blessed Sacraments, especially to bee feruent in prayer,
and strongly to resist sin, to sequester himself ofttimes unto devout and private Meditations, to joy in hearing the word, with Reverence to receive the blessed Sacraments, especially to be fervent in prayer,
as Saint Paul saith NONLATINALPHABET a recompence offormer errours, when the thought is so poysoned, the mind and soule so generally infected, that the spirit of God is vtterly quenched:
as Saint Paul Says a recompense offormer errors, when the Thought is so poisoned, the mind and soul so generally infected, that the Spirit of God is utterly quenched:
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but hee goeth on so long, & is so far spent, that being past all feare to offend, carelesly he maketh no scruple of any sin whatsoeuer, till at length finding in himselfe no hope of recouery, either God strikes him apparently with his iudgement,
but he Goes on so long, & is so Far spent, that being passed all Fear to offend, carelessly he makes no scruple of any since whatsoever, till At length finding in himself not hope of recovery, either God strikes him apparently with his judgement,
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The deceitfulnesse of sinne, it creepeth like a canker-worme, it gathers, it steales vpon vs, and so vnder the foreknowledge of God, men come vnto Hardening by degrees.
The deceitfulness of sin, it creeps like a cankerworm, it gathers, it steals upon us, and so under the foreknowledge of God, men come unto Hardening by Degrees.
Naturalis est ordo, vt abimperfecto, ad perfectū quis moueatur. It is a naturall course euen in euill (saieth the schooleman) by degrees to come vnto perfection.
Naturalis est ordo, vt abimperfecto, ad perfectū quis moveatur. It is a natural course even in evil (Saith the schoolman) by Degrees to come unto perfection.
Iudas was first a cunning Dissembler, secondly, he became a secret Thiefe; thirdly, he grew to be an impudent Lyar; fourthly, he proued a bolde Traitor; lastly ▪ a desperate Reprobate.
Iudas was First a cunning Dissembler, secondly, he became a secret Thief; Thirdly, he grew to be an impudent Liar; fourthly, he proved a bold Traitor; lastly ▪ a desperate Reprobate.
so the soule infected with vncleane thoughts, and in youth accustomed to euill actions, at length commeth to the vncurable disease of Hardening. S. Augustine in the 8. of his Confess. doth open this point very plainely.
so the soul infected with unclean thoughts, and in youth accustomed to evil actions, At length comes to the uncurable disease of Hardening. S. Augustine in the 8. of his Confess. does open this point very plainly.
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First the deuill by concupiscence suggesteth euill thoughts: euill thoughts egge on delight: delight tolleth on consent: cōsent engendereth action: action bringeth forth custome: custome groweth to necessity:
First the Devil by concupiscence suggests evil thoughts: evil thoughts egg on delight: delight tolleth on consent: consent engendereth actium: actium brings forth custom: custom grows to necessity:
First the diuell suggesteth euill thoughts, so hee did vnto Eue, hee wound her in by tainting her thought, by telling her she should haue al knowledge, and be as God:
First the Devil suggests evil thoughts, so he did unto Eue, he wound her in by tainting her Thought, by telling her she should have all knowledge, and be as God:
yet after ouertaken by committing murder and adulter, a•soone as he saw what he had done, hee was mightily troubled, wheresoeuer he became, his offence so stucke in his thought, that in the 51. Psal. 3. he cryeth out, my sin is euer before me, that is, is continually in my sight.
yet After overtaken by committing murder and adulter, a•soone as he saw what he had done, he was mightily troubled, wheresoever he became, his offence so stuck in his Thought, that in the 51. Psalm 3. he Cries out, my since is ever before me, that is, is continually in my sighed.
but lightly passeth it ouer with wiping her mouth, & saith she hath not sinned. The fourth stayre is insensible, past feeling, for after that sin be made light of,
but lightly passes it over with wiping her Mouth, & Says she hath not sinned. The fourth stair is insensible, past feeling, for After that since be made Light of,
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Thou hast smitten them, but they haue not sorrowed, for they haue made their faces harder then a stone, that is ▪ they haue sinned so long, that now they are past feeling.
Thou hast smitten them, but they have not sorrowed, for they have made their faces harder then a stone, that is ▪ they have sinned so long, that now they Are passed feeling.
The fift staire is Delectabile. When men take pleasure in sin (as Salomon saith) They reioyce in doing euill, and delight in wickednesse. Heereof Saint Augustine saith.
The fift stair is Delectabile. When men take pleasure in since (as Solomon Says) They rejoice in doing evil, and delight in wickedness. Hereof Saint Augustine Says.
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48. 4. as the Psalmise saith) whē the tyrant doth boast that he can do mischiefe, when hee sits in the seate of the scorner, when hee doth not onely by habit desire to sin,
48. 4. as the Psalmise Says) when the tyrant does boast that he can do mischief, when he sits in the seat of the scorner, when he does not only by habit desire to since,
At this point were the Iewes, who being reproued for idolatry, the Scripture saith, they said desperately, we haue loued strange Gods, and them will we follow againe they refused to hearken,
At this point were the Iewes, who being reproved for idolatry, the Scripture Says, they said desperately, we have loved strange God's, and them will we follow again they refused to harken,
Thus Sin, first it is importable, secondly, heauie, thirdly it becomes light, fourthly past feeling, fiftly delightfull, sixtly desired, and lastly to be defended. Here is descensus Auerni, these be the stayres that lead to the chambers of death,
Thus since, First it is importable, secondly, heavy, Thirdly it becomes Light, fourthly passed feeling, Fifty delightful, sixthly desired, and lastly to be defended. Here is descensus Auerni, these be the stairs that led to the chambers of death,
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Without the infinite and extraordinary mercie of God we are the sons of wrath, for thē followeth this deadlie wound of Hardening. It is a principle in Phisicke grauissimè is aegrotat, qui se non sentit aegrotare: if a man bee sicke,
Without the infinite and extraordinary mercy of God we Are the Sons of wrath, for them follows this deadly wound of Hardening. It is a principle in Physic grauissimè is aegrotat, qui se non Sentit aegrotare: if a man be sick,
To commit actuall and presumptuous sinnes, when a mans owne knowledge and Gods spirit cryeth in him to the contrary, these are wounds and grieuous woundes vnto the soule,
To commit actual and presumptuous Sins, when a men own knowledge and God's Spirit Cries in him to the contrary, these Are wounds and grievous wounds unto the soul,
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Thus haue I shewed how, and after what sort men become Hardened, not of my selfe, but as S. Augustine saith: Ligatus teneor non ferro alieno; sed meaferrea voluntate:
Thus have I showed how, and After what sort men become Hardened, not of my self, but as S. Augustine Says: Ligature teneor non Ferro alieno; sed meaferrea voluntate:
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thirdly, comes in NONLATINALPHABET, when the soule (for want of heauenly dewe) beginnes to wither and harden, fourthly NONLATINALPHABET past feeling, and lastly giuen ouer to commit all sinne with greedinesse.
Thirdly, comes in, when the soul (for want of heavenly dew) begins to wither and harden, fourthly past feeling, and lastly given over to commit all sin with greediness.
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This knowledge, this light of nature, this vnderstanding and iudgement is vtterly extinguished. Suffocatur naturae lumen, cùm ad huius abissi ingressum accedimus: the light of nature is choked,
This knowledge, this Light of nature, this understanding and judgement is utterly extinguished. Suffocatur naturae lumen, cùm ad Huius abissi ingressum accedimus: the Light of nature is choked,
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The light of the body which is the Eye, the light of the mind which is Reason, and Faith the light of the soule, by which we discerne things that are not seene.
The Light of the body which is the Eye, the Light of the mind which is Reason, and Faith the Light of the soul, by which we discern things that Are not seen.
In the obstinate their bodilie eye is full of adultery, and cannot cease to sinne. 2. Pet. 2. 14. The light of Reason, which is the law of nature is extinguished.
In the obstinate their bodily eye is full of adultery, and cannot cease to sin. 2. Pet. 2. 14. The Light of Reason, which is the law of nature is extinguished.
(saith Saint Augustine ▪ ) it is a punishment that hee (who knowing) doth not well, at length should loose the knowledge of wel dooing ▪ so is it with the Hardned (as Iob. saith) The light of the vngodly shall bee darkened, and the wicked shall become blind because they haue sinned against the Lord.
(Says Faint Augustine ▪) it is a punishment that he (who knowing) does not well, At length should lose the knowledge of well doing ▪ so is it with the Hardened (as Job Says) The Light of the ungodly shall be darkened, and the wicked shall become blind Because they have sinned against the Lord.
The iudgement of the minde beeing thus peruerted, and Faith, which in all stormes and temptations should guide the sterne being ouerthrowne, there fellowes a generall shipwrack of conscience.
The judgement of the mind being thus perverted, and Faith, which in all storms and temptations should guide the stern being overthrown, there Fellows a general shipwreck of conscience.
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This word, this mighty word, which for the piercing operation is resembled to fire able to soften yron, this word it cannot mollifie the hardened. But as the bright beames of Sunne doe harden clay, and soften wax:
This word, this mighty word, which for the piercing operation is resembled to fire able to soften iron, this word it cannot mollify the hardened. But as the bright beams of Sun do harden clay, and soften wax:
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so the heauenly and eternall word returneth not in vaine, but (by reason of different disposition in the subiect) it illuminateth, it melteth the rightous, it obdurates and Hardens the wicked, their heartes being fat, their eyes heauie,
so the heavenly and Eternal word returns not in vain, but (by reason of different disposition in the Subject) it illuminateth, it melts the righteous, it obdurates and Hardens the wicked, their hearts being fat, their eyes heavy,
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Repētance is the gift of god, & such as are hardened, because in times past they despised the riches of his bounty & grace, his long suffering & mercy, that did cal them to repētance,
Repentance is the gift of god, & such as Are hardened, Because in times passed they despised the riches of his bounty & grace, his long suffering & mercy, that did call them to Repentance,
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& to be knit into the misticall body of his saints? what can be more ioyful then to receiue that pure & princely blood, the least drop wherof being able to redeeme a thousād worlds, I may rest assured it is a full & perfect satisfactiō for all my sinnes? so that if my body hath sinned, his body hath made amēds,
& to be knit into the mystical body of his Saints? what can be more joyful then to receive that pure & princely blood, the least drop whereof being able to Redeem a thousād world's, I may rest assured it is a full & perfect satisfaction for all my Sins? so that if my body hath sinned, his body hath made amends,
Iudas notwithstanding he was a disciple of our Sauiour, and that blessed hand (which after for his sake was nayled on the Crosse) did reach him the bread of life:
Iudas notwithstanding he was a disciple of our Saviour, and that blessed hand (which After for his sake was nailed on the Cross) did reach him the bred of life:
The spirit of a man may beare his sicknes, or infirmitie, but a wounded cōscience who is able to endure? Contrariwise, peace with God, peace of conscience,
The Spirit of a man may bear his sickness, or infirmity, but a wounded conscience who is able to endure? Contrariwise, peace with God, peace of conscience,
The beautiful Temple of Salomon, the garden of Paradice, the golden bed of rest, the ioye of the Angels, the treasure of the great King, the mercie seat of the Cherubins,
The beautiful Temple of Solomon, the garden of Paradise, the golden Bed of rest, the joy of the Angels, the treasure of the great King, the mercy seat of the Cherubim,
They forecast vnto themselues cruel things, and their thoughts are like the flights of a bloudie and vanquisht field, where al hope and comfort lyeth slaine.
They forecast unto themselves cruel things, and their thoughts Are like the flights of a bloody and vanquished field, where all hope and Comfort lies slain.
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Now when the soule thus affected, is not at peace with God, but giuen ouer to sin, remaines in the state of Condemnation, all temporall blessings, which are comforts to Gods children, they doe increase our condemnation.
Now when the soul thus affected, is not At peace with God, but given over to since, remains in the state of Condemnation, all temporal blessings, which Are comforts to God's children, they do increase our condemnation.
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whether it had not bin better such a man had not beene borne, or being borne had presently bin flung into the bottome of the sea, & drowned in euerlasting forgetfulnes.
whither it had not been better such a man had not been born, or being born had presently been flung into the bottom of the sea, & drowned in everlasting forgetfulness.
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For (alas) when God is become our enimy, who is able to enter into cōbat, to match with the wrath of the Lord of hostes? whē a mans ownhart doth condēne him, who is able to put to silence the voice of desperation? Oh happy is he that sinneth least, next he that returneth soonest,
For (alas) when God is become our enemy, who is able to enter into combat, to match with the wrath of the Lord of hosts? when a men ownhart does condemn him, who is able to put to silence the voice of desperation? O happy is he that Sinneth least, next he that returns soonest,
but most dreadfull is the estate of him, who like Pharao is giuen ouer vnto Hardening. For he that is once come to this passe that as Ieroboam, he hath sold himselfe to cōmit sin, his minde reprobate, his conseience seared,
but most dreadful is the estate of him, who like Pharaoh is given over unto Hardening. For he that is once come to this pass that as Jeroboam, he hath sold himself to commit since, his mind Reprobate, his conscience seared,
and his soule frozen in the dregges of sin, then though he weepe & lament with Esau, though he would restore that which hee hath wrongfully gotten with Iudas, though he do gird himselfe in sackcloth,
and his soul frozen in the dregs of since, then though he weep & lament with Esau, though he would restore that which he hath wrongfully got with Iudas, though he do gird himself in Sackcloth,
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though he do send forth shril and fearefull cries into the ayre, yet al this wil not helpe, (wo alas) there is no recouery, Ier 13. 23. Can the black-More change his skin, or the Leopard his spots,
though he do send forth shrill and fearful cries into the air, yet all this will not help, (woe alas) there is no recovery, Jeremiah 13. 23. Can the Blackmore change his skin, or the Leopard his spots,
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Habituati in malo sunt impaenituri, their thoughts can neuer be altered: their stony hearts cānot become fleshy, they haue denied the power of saluatiō, they haue despited the spirit of grace, and though they seeke the blessing with tears, they can find no place to repētance.
Habitation in Malo sunt impaenituri, their thoughts can never be altered: their stony hearts cannot become fleshy, they have denied the power of salvation, they have despited the Spirit of grace, and though they seek the blessing with tears, they can find no place to Repentance.
This is a lamentable estate, this is a feareful iudgmēt, for man to be left vnto himselfe, giuen vp to Sathan, & to be forsaken of God for euer, frō this estate the Lord for his endlesse mercy deliuer vs.
This is a lamentable estate, this is a fearful judgement, for man to be left unto himself, given up to Sathan, & to be forsaken of God for ever, from this estate the Lord for his endless mercy deliver us
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Sathan dare not attēpt any vnto murther, treasō, or any such grieuous sin; vnlesse he send an euil thought before, to trie whether he shall be welcome.
Sathan Dare not attempt any unto murder, treason, or any such grievous since; unless he send an evil Thought before, to try whither he shall be welcome.
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so il thoughts allure & toll on, so long, til the light of the vnderstāding being blinded, satan, that foule Philistine sets them such a grist to grind as they must pay the losse of eternal life for the toll.
so ill thoughts allure & toll on, so long, till the Light of the understanding being blinded, satan, that foul Philistine sets them such a grist to grind as they must pay the loss of Eternal life for the toll.
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The Philosopher sayd truely NONLATINALPHABET, custome ariseth of very small beginnings, and though it seeme a small matter to lend the diuel an euill thought,
The Philosopher said truly, custom arises of very small beginnings, and though it seem a small matter to lend the Devil an evil Thought,
so, many suffer themselues to bee caried away so long with vitious thoughts, & wicked imaginations, that on a sodain, the powers of the mind be grieuously infected.
so, many suffer themselves to be carried away so long with vicious thoughts, & wicked Imaginations, that on a sudden, the Powers of the mind be grievously infected.
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Euery good man ought to labour & striue with himself, to quench his desires, to checke his thoughts, to beat down & keepe vnder his affections, that though he do sin sometimes of infirmity,
Every good man ought to labour & strive with himself, to quench his Desires, to check his thoughts, to beatrice down & keep under his affections, that though he do sin sometime of infirmity,
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Paruus error in principio maximus est in fine, A small scape in the beginning many times proues a mischiefe in the end. Consuetudo peccandi tollit sensum peccati.
Parvus error in principio Maximus est in fine, A small escape in the beginning many times Proves a mischief in the end. Consuetudo Peccandi Tollit sensum peccati.
Cōsuetudinē vincere dura pugna (saith August ) It is a difficult fight to ouercome custome ▪ for in all humane things NONLATINALPHABET, custome is the mostintollerable tirant.
Cōsuetudinē vincere dura pugna (Says August) It is a difficult fight to overcome custom ▪ for in all humane things, custom is the mostintollerable tyrant.
In this case it is good for a man •o suspect his owne heart, to call his own way to remēbrance, to take somtimes a suruey & a view of the māner of his life,
In this case it is good for a man •o suspect his own heart, to call his own Way to remembrance, to take sometimes a survey & a view of the manner of his life,
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if we let it go on to two or three, with vnfained repentance, with bleeding teares, with vncessant outcryes vnto a gratious God, they may be rased out and wiped away, but with greater difficulty:
if we let it go on to two or three, with unfeigned Repentance, with bleeding tears, with uncessant Outcries unto a gracious God, they may be rased out and wiped away, but with greater difficulty:
O how feruent ought we to be in prayer, thereby to kindle in vs, the heat of Gods spirit? how deuout in sweete & heauenly meditations, to stir vp in vs the good graces of God? how diligent to shewe the fruits of our faith, euer stirring in the workes & labours of our calling;
Oh how fervent ought we to be in prayer, thereby to kindle in us, the heat of God's Spirit? how devout in sweet & heavenly meditations, to stir up in us the good graces of God? how diligent to show the fruits of our faith, ever stirring in the works & labours of our calling;
giuing no aduantage to our aduersary? how carefull, when wee heare the word of God, to do it with a humble spirit, with great reuerence? therby to keepe a tender heart, a minde and cogitation that may easily bee touched with remorse:
giving no advantage to our adversary? how careful, when we hear the word of God, to do it with a humble Spirit, with great Reverence? thereby to keep a tender heart, a mind and cogitation that may Easily be touched with remorse:
how desirous & secretly ioyfull at this holy time to prepare our selues to the receiuing of the blessed sacraments, to haue our hearts stripped off worldly vanities, to cal home our affections, to appease our thoughts,
how desirous & secretly joyful At this holy time to prepare our selves to the receiving of the blessed Sacraments, to have our hearts stripped off worldly vanities, to call home our affections, to appease our thoughts,
That so feeling our selues as it were newely created againe, soule & body, heart, hand & tongue, may neuer cease to sound praises vnto him, who doth neuer cease to renew his mercies vnto vs.
That so feeling our selves as it were newly created again, soul & body, heart, hand & tongue, may never cease to found praises unto him, who does never cease to renew his Mercies unto us
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& obserue the whole course of his life How sweet and mild was his spirit in forbearing to take reuenge for himselfe? how couragious & inuincible his faith,
& observe the Whole course of his life How sweet and mild was his Spirit in forbearing to take revenge for himself? how courageous & invincible his faith,
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when he said to the destroying Angel, not these sheep, but it is I that haue offended? what melting & kinde affection did he shew towards Ionathan, & those whō he loued? what a mournful & repentāt heart,
when he said to the destroying Angel, not these sheep, but it is I that have offended? what melting & kind affection did he show towards Ionathan, & those whom he loved? what a mournful & repentant heart,
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whē he knew that he had offēded? how full of diuine meditations to better his thoughts? how frequent in praier, falling frō him as a continual streame? how ioyfull in Gods seruice, dancing before the Ark? how reuerend in Gods house kneeling & bowing in the tēple before al the people? what a thankfull heart in offering to build a glorious temple to the Lord? what an hūble minde saying, what am I,
when he knew that he had offended? how full of divine meditations to better his thoughts? how frequent in prayer, falling from him as a continual stream? how joyful in God's service, dancing before the Ark? how reverend in God's house kneeling & bowing in the temple before all the people? what a thankful heart in offering to built a glorious temple to the Lord? what an humble mind saying, what am I,
& what was my fathers house, that thou hast brought vs hitherto? what a chary & tender care of Gods glory, whersoeuer he became? how abundant in praises & thanksgiuing, calling euery member of himselfe,
& what was my Father's house, that thou hast brought us hitherto? what a chary & tender care of God's glory, wheresoever he became? how abundant in praises & thanksgiving, calling every member of himself,
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& sounding the euerlasting praises of his God? But why did Dauid thus? to what end was al this? that he might be sure stil to hold fast by God, to be intirely knit vnto him, by al means possible to retaine his loue,
& sounding the everlasting praises of his God? But why did David thus? to what end was all this? that he might be sure still to hold fast by God, to be entirely knit unto him, by all means possible to retain his love,
if Dauid should haue showne any vnthankfulnes, any cōtempt, or the least neglect of his loue, a mighty & ielous god, he also, vpon iust cause might haue withdrawne his loue,
if David should have shown any unthankfulness, any contempt, or the least neglect of his love, a mighty & jealous god, he also, upon just cause might have withdrawn his love,
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& in the name of the liuing God I chalenge euery christiā which hopes for any ioy in the life to come, take heed of actuall and presumptuous sinnes, in no case let them haue dominiō ouer you, do not woūd your soules as Pharao did, with wilfull offences against your own knowledge try & examine all your thoughts,
& in the name of the living God I challenge every christian which hope's for any joy in the life to come, take heed of actual and presumptuous Sins, in no case let them have dominion over you, do not wound your Souls as Pharaoh did, with wilful offences against your own knowledge try & examine all your thoughts,
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how & wherin they stand affected, & aboue al grieue not the blessed motions of that cōfortable spirit, which keepes the very Life and Being of the soule.
how & wherein they stand affected, & above all grieve not the blessed motions of that comfortable Spirit, which keeps the very Life and Being of the soul.
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To conclude, let al slaunderous mouthes be stopped, & all the factious scismatiques in the land ashamed, in beholding your christian and Princely example:
To conclude, let all slanderous mouths be stopped, & all the factious Schismatiques in the land ashamed, in beholding your christian and Princely Exampl:
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& to your seede, all his good promises, and vnto euery one of vs here graunt pardon for offences past, giue vs comfort and strength in temptations to come, change all our liues more and more to a better course,
& to your seed, all his good promises, and unto every one of us Here grant pardon for offences past, give us Comfort and strength in temptations to come, change all our lives more and more to a better course,
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