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The works of Ephesus explained in a sermon before the honourable House of Commons…The workes of Ephesus explained in a sermon before the honovrable House of Commons…
The works of Ephesus explained in a sermon before the honourable House of Commons at their late solemn fast, April 27th 1642 / by Joseph Caryl ...The workes of Ephesus explained in a sermon before the honovrable House of Commons at their late solemne fast, April 27th 1642 / by Ioseph Caryl ...
London: printed for John Bartlet and William Bladen, 1642London: printed for Iohn Bartlet and William Bladen, 1642
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Secondly, The duty of this day moves us to the free, full and sincere confession of sin, which is the putting of our selves into the hands of Justice, in hope of mercy. This is one of the essentials in a Fast, and we find a fourth part of the day allowed to it in 1the 9. of Nehemiah. The Doctrine moves as strongly for confession as this days duty can. What more ⟨p. 8⟩prevailing Argument to confess our sins unto God then this, that we cannot conceal our sins from God. God calls for confession, but not for information. Why do we make such long Narratives in Prayer? Why do we tell the story of our sinful lives in the ears of God? What, is it to teach or instruct the Almighty? O no, God knows our sins enough to punish them, though we do not confess them: but he will never know them, so as to pardon them, unless we confess them. Take then that excellent counsel of the Ancient, Fac confitendo propitium, quem tacendo non facis 2nescium, make him willing to pardon thy sin by confessing, whom thou doest not make unknowing of thy sin by concealing: For though thou sittest as close this day upon the Idols of thy heart, and the evils of thy way, as Rachel did upon her Fathers Images, yet thou doest not hide thy sin from God, but the mercies of God from thy sin.
Secondly, The duty of this day moves us to the free, full and sincere confession of sinne, vvhich is the putting of our selves into the hands of Iustice, in hope of mercy. This is one of the essentials in a Fast, and vve finde a fourth part of the day allovved to it in 1the 9. of Nehemiah. The Doctrine moves as strongly for confession as this daies duty can. What more ⟨p. 8⟩prevailing Argument to confesse our sinnes unto God then this, that we cannot conceale our sinnes from God. God cals for confession, but not for information. Why doe we make such long Narratives in Prayer? Why doe we tell the story of our sinfull lives in the eares of God? What, is it to teach or instruct the Almighty? O no, God knowes our sinnes enough to punish them, though we doe not confesse them: but he will never know them, so as to pardon them, unlesse we confesse them. Take then that excellent counsell of the Ancient, Fac confitendo propitium, quem tacendo non facis