THe Subiect of the discourse is Man; and the speech of him hath three Poynts, defined and confined in the Text. 1. His Comma, 2. his Colon, 3. his Period. 1. Mens harts are full of euill, there's the Comma. 2. Madnesse is in their hearts whiles they liue:
THe Subject of the discourse is Man; and the speech of him hath three Points, defined and confined in the Text. 1. His Comma, 2. his Colon, 3. his Period. 1. Men's hearts Are full of evil, there's the Comma. 2. Madness is in their hearts while they live:
there's the Colon. 3. whereat not staying, after that they goe downe to the dead. And there's their Period. The first beginnes, the second continues, the third concludes their Sentence.
there's the Colon. 3. whereat not staying, After that they go down to the dead. And there's their Period. The First begins, the second continues, the third concludes their Sentence.
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Here is Mans setting forth, his peregrination, and his iourneyes end. 1. At first putting out, His heart is full of euill. 2. Madnesse is in his heart, all his peregrination, whiles they liue. 3. His iourneyes end, is the Graue, He goes to the dead.
Here is men setting forth, his peregrination, and his journeys end. 1. At First putting out, His heart is full of evil. 2. Madness is in his heart, all his peregrination, while they live. 3. His journeys end, is the Grave, He Goes to the dead.
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First, his Comma beginnes so harshly, that it promiseth no good consequence in the Colon. 2. The Colon is so madde and inordinate, that there is smal hope of the Period. 3. When both the premises are so faulty, the Conclusion can neuer be handsome.
First, his Comma begins so harshly, that it promises no good consequence in the Colon. 2. The Colon is so mad and inordinate, that there is small hope of the Period. 3. When both the premises Are so faulty, the Conclusion can never be handsome.
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Madnes is ioyn'd - Tenant in his heart with life. 3. At last, in his franticke flight, not looking to his feet, hee drops into the pitte goes downe to the dead.
Madness is joined - Tenant in his heart with life. 3. At last, in his frantic flight, not looking to his feet, he drops into the pit Goes down to the dead.
an Epitome of God and the world: resembling God, who is a Spirit, in his Soule, and the World, which is a Body, in the composition of his. Deus maximus inuisibilium, mundus maximus visibilium:
an Epitome of God and the world: resembling God, who is a Spirit, in his Soul, and the World, which is a Body, in the composition of his. Deus Maximus inuisibilium, World Maximus visibilium:
God the greatest of inuisible natures, the World the greatest of visible creatures: both brought into the little compasse of Man. Now Man is growne lesse;
God the greatest of invisible nature's, the World the greatest of visible creatures: both brought into the little compass of Man. Now Man is grown less;
But it intends that corruption, which descended to Adams posterity by naturall propagation. The Pelagian error was, Peccatum primae transgressionis in alios homines, non propagatione, sed imitatione transisse:
But it intends that corruption, which descended to Adams posterity by natural propagation. The Pelagian error was, Peccatum primae transgressionis in Alioth homines, non propagation, said imitation Transisse:
Dura, tremenda refers: You will say with the Disciples, Ioh. 6. This is an hard saying, who can heare it, beare it? nay, be ready to conclude with a sadder inference,
Dura, Tremenda refers: You will say with the Disciples, John 6. This is an hard saying, who can hear it, bear it? nay, be ready to conclude with a sadder Inference,
I answere, We deriue from the first Adam, sinne and death: but from the second Adam, Grace and Life. As we are the sonnes of men, our state is wretched,
I answer, We derive from the First Adam, sin and death: but from the second Adam, Grace and Life. As we Are the Sons of men, our state is wretched,
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If our endeuours bee wholy armed and aymed to content the Flesh: but if we bee led by the spirit, cum dilectione, cum delectatione, with loue, with delight, wee are of the sonnes of men, made the sonnes of God.
If our endeavours be wholly armed and aimed to content the Flesh: but if we be led by the Spirit, cum dilectione, cum delectatione, with love, with delight, we Are of the Sons of men, made the Sons of God.
it must bee regeneration, that recouers vs. As the tree falls, so it lies: and lightly it falls to that side, which is most loden with fruites and branches.
it must be regeneration, that recovers us As the tree falls, so it lies: and lightly it falls to that side, which is most laden with fruits and branches.
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To descend from Potentates, and to fetch our pedegree from princes, is held mirabile, et memorabile decus, a dignity not to bee slighted or forgotten. But to bee a Monarch; Imperium Oceano, famam quiterminat astris.
To descend from Potentates, and to fetch our pedigree from Princes, is held Marvelous, et memorabile decus, a dignity not to be slighted or forgotten. But to be a Monarch; Imperium Ocean, famam quiterminat astris.
They may bee high by their calling, Princes; yet they are but low by their nature, sons of men. And meerely to bee the sonne of man, is to bee corrupt and polluted.
They may be high by their calling, Princes; yet they Are but low by their nature, Sons of men. And merely to be the son of man, is to be corrupt and polluted.
There is no ambitiō good in the sons of men, but to be adopted the sons of God: vnder which degree there is no happines, aboue which no cause of aspiring.
There is no ambition good in the Sons of men, but to be adopted the Sons of God: under which degree there is no happiness, above which no cause of aspiring.
and that for the fathers eating sowre grapes, the childrens teeth are set on edge, according to the Iewish Prouerbe, Ier. 31. 29. As if we might say to euery sonne of man, as Horace sung to his friend:
and that for the Father's eating sour grapes, the Children's teeth Are Set on edge, according to the Jewish Proverb, Jeremiah 31. 29. As if we might say to every son of man, as Horace sung to his friend:
Can we bee borne Morians without their blacke skins? It is possible to haue an Amorite to our father, and an Hittite to our mother, without participation of their corrupted natures? If a man slippe a syense from a hawth orne, hee will not looke to gather from it grapes.
Can we be born Morions without their black skins? It is possible to have an Amorite to our father, and an Hittite to our mother, without participation of their corrupted nature's? If a man slip a syense from a hawth orne, he will not look to gather from it grapes.
There is not then a sonne of man in the cluster of mankind, but ( eodem modo & nodo, vinctus & victus ) it is lyable to that common and equall law of death.
There is not then a son of man in the cluster of mankind, but (Eodem modo & nodo, vinctus & victus) it is liable to that Common and equal law of death.
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for the matter and end, one death is infallible to all the sonnes of men. The corne is somtimes bitten in the spring, often trode downe in the blade, neuer failes to bee cut vp in the eare, when ripe:
for the matter and end, one death is infallible to all the Sons of men. The corn is sometimes bitten in the spring, often trodden down in the blade, never fails to be Cut up in the ear, when ripe:
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Deathes cold imparciall hands are vs'd to strike Princes and Peasants, and make both alike. Some fruite is plucked violently from the tree, some droppes with ripenesse;
Deaths cold imparciall hands Are used to strike Princes and Peasants, and make both alike. some fruit is plucked violently from the tree, Some drops with ripeness;
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but his own name hee forgot, Adam, of earth. What bad memories haue wee, that forget our owne names and selues, that we are the sonnes of men, corruptible, mortall? Incertum est, quo loco te mors expectat:
but his own name he forgotten, Adam, of earth. What bad memories have we, that forget our own names and selves, that we Are the Sons of men, corruptible, Mortal? Incertum est, quo loco te mors Expects:
Wee would haue a strong nerue, a cleare veyne, a moderate pulse, a good arme, a good face, a good stomacke, onely we care not how euill the heart is, the principall of all the rest.
we would have a strong nerve, a clear vein, a moderate pulse, a good arm, a good face, a good stomach, only we care not how evil the heart is, the principal of all the rest.
For, howsoeuer the Head be called the Tower of the mind, the Throne of Reason, the house of wisdom, the Treasure of memory, the Capitol of iudgement, the shoppe of affections: yet is the Heart the receptacle of life, And Spiritus, which (they say) is Copula animae & corporis, a vertue vniting the soule and the body:
For, howsoever the Head be called the Tower of the mind, the Throne of Reason, the house of Wisdom, the Treasure of memory, the Capitol of judgement, the shop of affections: yet is the Heart the receptacle of life, And Spiritus, which (they say) is Copula Spirits & corporis, a virtue uniting the soul and the body:
The Egyptians haue a conceite, that mans growing or declining followes his Heart. The Heart of man, say they, increaseth still, till hee come to fifty yeares old, euery yeare two drachmes in weight,
The egyptians have a conceit, that men growing or declining follows his Heart. The Heart of man, say they, increases still, till he come to fifty Years old, every year two drachmas in weight,
Know you not, sayth his Apostle, that you are the Temple of God, and that the Spirite of God dwelleth in you? If our Corpus be Templum Domini, sure our Cor is Sanctum sanctorum. It was the answere of the Oracle, to him that would bee instructed, what was the best Sacrifice.
Know you not, say his Apostle, that you Are the Temple of God, and that the Spirit of God dwells in you? If our Corpus be Templum Domini, sure our Cor is Sanctum sanctorum. It was the answer of the Oracle, to him that would be instructed, what was the best Sacrifice.
therfore they all three claime a right in the Heart. It hath three cels for the three persons, and is but one Heart for one God. The world cannot satisfie it:
Therefore they all three claim a right in the Heart. It hath three cells for the three Persons, and is but one Heart for one God. The world cannot satisfy it:
not regarding the rinde of the lippes, but the root of the Heart. Hence Sathan directs his malicious strength against the Heart. The foxe doth gripe the necke, the mastiffe flies at the throat,
not regarding the rind of the lips, but the root of the Heart. Hence Sathan directs his malicious strength against the Heart. The fox does gripe the neck, the mastiff flies At the throat,
alwayes besieged by a domesticall enemy, the Flesh: by a ciuill, the world: by a profest, the Deuill. Euery perpetrated sinne doth some hurt to the walls;
always besieged by a domestical enemy, the Flesh: by a civil, the world: by a professed, the devil. Every perpetrated sin does Some hurt to the walls;
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How should Christ enter thy house, and suppe with thee, when the Chamber is taken vp, wherein he would rest, the Heart? All the faculties of Man follow the Heart, as seruants the Mistresse, wheeles the poyse,
How should christ enter thy house, and sup with thee, when the Chamber is taken up, wherein he would rest, the Heart? All the faculties of Man follow the Heart, as Servants the Mistress, wheels the poise,
that the mouth speaketh, hand worketh, eye looketh, eare listneth, foote walketh; all producing good or euill, from the good or euil treasure of the heart.
that the Mouth speaks, hand works, eye looks, ear listeneth, foot walks; all producing good or evil, from the good or evil treasure of the heart.
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Sathan would faine haue his Iewell-house full of these vessels, and thinkes them richer ornaments, then the Babylonian Ambassadors thought the treasures of Hezechiah. Haman shall haue grace with the King, Absolon honour, Iezabel reuenge, Ammon his lusts satisfied, Iudas money, Demas the world,
Sathan would feign have his Jewelhouse full of these vessels, and thinks them Richer Ornament, then the Babylonian ambassadors Thought the treasures of Hezekiah. Haman shall have grace with the King, Absalom honour, Jezebel revenge, Ammon his Lustiest satisfied, Iudas money, Demas the world,
if they will sell him their Hearts,. If any man, like Ahab, sell his heart to such a purchaser, let him know, that qui emit, interimit: he doth buy it, to butcher it.
if they will fell him their Hearts,. If any man, like Ahab, fell his heart to such a purchaser, let him know, that qui emit, interimit: he does buy it, to butcher it.
and worne, no more like a heart, then Michols image on the pillow was like Dauid. This Sutour borrowes it of the Citizen, till vsury hath made him an Alderman:
and worn, no more like a heart, then Michols image on the pillow was like David. This Sutor borrows it of the Citizen, till Usury hath made him an Alderman:
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This cunningly insinuates into thy brest, beguiling the Watch or Guard, which are thy senses, and corrupting the seruants, which are thy affections. The world hath two properties of a Theefe: first, It comes in the night time,
This cunningly insinuates into thy breast, beguiling the Watch or Guard, which Are thy Senses, and corrupting the Servants, which Are thy affections. The world hath two properties of a Thief: First, It comes in the night time,
This dead sleepe, if it doth not find, it brings. Sunt quo { que } quae faciunt altos medicamina somnos, Vitaque Lethaealumina nocte premunt. The world's a potion;
This dead sleep, if it does not find, it brings. Sunt quo { que } Quae faciunt altos medicines Somnos, Vitaque Lethaealumina nocte premunt. The world's a potion;
who thereof drinkes deepe, Shall yeeld his soule to a Lethargicke sleepe. 2 It makes no noyse in comming, lest the family of our reuiued thoughts wake,
who thereof drinks deep, Shall yield his soul to a Lethargic sleep. 2 It makes no noise in coming, lest the family of our revived thoughts wake,
This is the most perillous oppugner of our hearts: neyther begger, buyer, nor borrower could doe much without this theefe. It is some respect to the world, that makes men eyther giue or sell,
This is the most perilous oppugner of our hearts: neither beggar, buyer, nor borrower could do much without this thief. It is Some respect to the world, that makes men either give or fell,
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He is neere driuen, that sels his heart. I haue heard of a Iew that would for security of his lent money, haue onely assur'd to him a pound of his Christian debters liuing flesh:
He is near driven, that sells his heart. I have herd of a Iew that would for security of his lent money, have only assured to him a pound of his Christian debtors living Flesh:
Solomon speakes not here in indiuiduo, this or that sonne of man: but generally, with an vniuersall extent, the sonnes of men. And leauing the plurall with the Possessors, by a significant salaecisme, he names the vessell in the singular; the heart, not hearts: as if all mankind had cor vnum in vnitate malitiae:
Solomon speaks not Here in indiuiduo, this or that son of man: but generally, with an universal extent, the Sons of men. And leaving the plural with the Possessors', by a significant salaecisme, he names the vessel in the singular; the heart, not hearts: as if all mankind had cor One in vnitate malitiae:
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Adam was planted by God a good Vine, but his Apostasie made all his children sowre grapes. Our nature was sowne good, behold, wee are come vp euill. Through whose default ariseth this badnesse? God created this vessell good;
Adam was planted by God a good Vine, but his Apostasy made all his children sour grapes. Our nature was sown good, behold, we Are come up evil. Through whose default arises this badness? God created this vessel good;
Paul confesseth in himselfe a body of Death, as well as Dauid a natiue vncleannesse. The best graine sends forth that chaffe, whereof before the sowing, it was purged by the fanne.
Paul Confesses in himself a body of Death, as well as David a native uncleanness. The best grain sends forth that chaff, whereof before the sowing, it was purged by the fan.
Our contracted euill had been the lesse intolerable, if we had not been made so perfectly good. Hee that made heauen and earth, ayre and fire, Sunne and Moone, all elements, all creatures good,
Our contracted evil had been the less intolerable, if we had not been made so perfectly good. He that made heaven and earth, air and fire, Sun and Moon, all elements, all creatures good,
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If the heart were thus good by creation, or is thus good by redemption, how can it bee the continent of such euill liquour? when by the word of His mouth that neuer erred, A good tree cannot bring forth bad fruits.
If the heart were thus good by creation, or is thus good by redemption, how can it be the continent of such evil liquour? when by the word of His Mouth that never erred, A good tree cannot bring forth bad fruits.
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I answere, that saying must be construed in sensu composito: a good tree continuing good, cannot produce euill fruites. The heart borne of God (in quanto renatum est, not peccat) doth not commit sinne, so farre as it is borne of GOD.
I answer, that saying must be construed in sensu composito: a good tree Continuing good, cannot produce evil fruits. The heart born of God (in quanto renatum est, not peccat) does not commit sin, so Far as it is born of GOD.
or is rather holden of; (for non tam tenet, quam tenetur ) the comparison is sufficient to astonish vs. Quàm malè conueniunt vas aureum, atrum { que } venenum! Oh! ingrate, in considerate man!
or is rather held of; (for non tam tenet, quam tenetur) the comparison is sufficient to astonish us Quàm malè conueniunt vas Aureum, atrum { que } venenum! Oh! ingrate, in considerate man!
& shal we infuse into it such ignoble stuffe? was fraud, falshood, malice, mischiefe, adultery, idolatry, variance, variablenes ordayned for the heart, or the heart for them? when the seat of holinesse is become the seate of hollownesse: the house of innocence, the house of impudence: the place of loue, the place of lust: the vessell of piety, the vessell of prauity: the throne of God, the court of Satan; the heart is become rather a Ielly, then an heart. Wherein there is a tumultuous, promiscuous, turbulent throng, heap'd and amaz'd together, like a wine-drawers stomacke;
& shall we infuse into it such ignoble stuff? was fraud, falsehood, malice, mischief, adultery, idolatry, variance, variableness ordained for the heart, or the heart for them? when the seat of holiness is become the seat of hollowness: the house of innocence, the house of impudence: the place of love, the place of lust: the vessel of piety, the vessel of pravity: the throne of God, the court of Satan; the heart is become rather a Jelly, then an heart. Wherein there is a tumultuous, promiscuous, turbulent throng, heaped and amazed together, like a wine-drawers stomach;
full of Dutch, French, Spanish, Greeke, and many country wines; enuy, lust, treason, ambition, auarice, fraud, hypocrisie obsessing it, and by long tenure pleading prescription:
full of Dutch, French, Spanish, Greek, and many country wines; envy, lust, treason, ambition, avarice, fraud, hypocrisy obsessing it, and by long tenure pleading prescription:
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how aduerse to thankefulnesse and his intent is thy practise, when thou shalt powre into this Cuppe lees, dregges, muddy pollutions, tetricall poysons, the waters of hell, wines which the infernall spirits drinke to men:
how adverse to thankfulness and his intent is thy practice, when thou shalt pour into this Cup lees, dregs, muddy pollutions, tetrical poisons, the waters of hell, wines which the infernal spirits drink to men:
The heart is flos solis, and should open & shut with the sunne of righteousnesse. To him, as the Landlord, duplici iure, it should stand opē, not suffring him to knock for entrance, till his lockes bee wette with the dew of heauen. Alas!
The heart is flos solis, and should open & shut with the sun of righteousness. To him, as the Landlord, Duplicity iure, it should stand open, not suffering him to knock for Entrance, till his locks be wet with the due of heaven. Alas!
as if he would keepe it vnder locke & key to himselfe, as a sacred Challice, whereout he would drinke the wine of faith, feare, grace and obedience, wine which himselfe had sent before for his owne supper: and must hee bee turn'd forth by his owne Steward, and haue his Chamber let out for an Ordinary, where sinnes and lusts may securely reuell? Will not He that made it, one day break it with a rod of yron, and dash it in peeces like a Potters vessell?
as if he would keep it under lock & key to himself, as a sacred Chalice, whereout he would drink the wine of faith, Fear, grace and Obedience, wine which himself had sent before for his own supper: and must he be turned forth by his own Steward, and have his Chamber let out for an Ordinary, where Sins and Lustiest may securely revel? Will not He that made it, one day break it with a rod of iron, and dash it in Pieces like a Potters vessel?
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Shall the great Belshazzar, that Tyrant of Hel, sit drinking his wines of abomination and wickednesse, in the sacred boules of the Temple, the vessels of God, the hearts of men, without ruine to those that delightfully suffer him? was it a thing detestable in the eyes of God, to prophane the vessels of the Sanctuary; and will he brooke with impunity the hearts of men to be abused to his dishonour? Sure, his iustice wil punish it, if our iniustice doe it.
Shall the great Belshazzar, that Tyrant of Hell, fit drinking his wines of abomination and wickedness, in the sacred bouls of the Temple, the vessels of God, the hearts of men, without ruin to those that delightfully suffer him? was it a thing detestable in the eyes of God, to profane the vessels of the Sanctuary; and will he brook with impunity the hearts of men to be abused to his dishonour? Sure, his Justice will Punish it, if our injustice do it.
The very vessels vnder the Law, that had (but) touched an vncleane thing, must be rinced or broken. What shall become of the vessels vnder the Gospell, ordayned to hold the faith of Christ, if they be (more then touched) polluted with vncleannesse? They must eyther be rinced with repentance, or broken with vengeance.
The very vessels under the Law, that had (but) touched an unclean thing, must be rinsed or broken. What shall become of the vessels under the Gospel, ordained to hold the faith of christ, if they be (more then touched) polluted with uncleanness? They must either be rinsed with Repentance, or broken with vengeance.
Shall none of vs, in this visitation of hearts, aske his owne heart, how it doth? Perhaps, Security will counterfeit the voyce of the heart, as Iacob did Esaus hands, to supplant it of this blessing;
Shall none of us, in this Visitation of hearts, ask his own heart, how it does? Perhaps, Security will counterfeit the voice of the heart, as Iacob did Esaus hands, to supplant it of this blessing;
Non ex folijs, non ex floribus, sed ex fructibus dignoscitur arbor. What is lust in thy heart, thou adulterer; malice in thine, thou enuious: vsurie in thine, thou couetous;
Non ex folijs, non ex floribus, sed ex fructibus dignoscitur arbour. What is lust in thy heart, thou adulterer; malice in thine, thou envious: Usury in thine, thou covetous;
hypocrisie in yours, yee sons of Gibeon; pride in yours, yee daughters of Iezabel; falshood in yours, yee brothers of Ioab; and treachery in yours, yee friends of Iudas? Is this wine fit for the Lords boule,
hypocrisy in yours, ye Sons of Gibeon; pride in yours, ye daughters of Jezebel; falsehood in yours, ye Brother's of Ioab; and treachery in yours, ye Friends of Iudas? Is this wine fit for the lords boul,
Let me turne to you, that seeme Christians, (for you are in the Temple of Christ, and I hope, come hither to worshippe him,) with confidence of better successe.
Let me turn to you, that seem Christians, (for you Are in the Temple of christ, and I hope, come hither to worship him,) with confidence of better success.
What should vncleannesse doe in the holy City, euill in a heart sanctified to grace, seal'd to glory? The vessell of euery heart is by nature temperde of the same mould;
What should uncleanness do in the holy city, evil in a heart sanctified to grace, sealed to glory? The vessel of every heart is by nature temperde of the same mould;
then the polluted. A little liuing stone in Gods building is worth a whole quarrey in the world. One poore mans honest hart is better then many rich euil ones. These are dead; that's aliue:
then the polluted. A little living stone in God's building is worth a Whole quarry in the world. One poor men honest heart is better then many rich evil ones. These Are dead; that's alive:
all of one matter, clay from the earth, but in regard of qualities, and Gods acceptance, the richest mine and coursest mould haue not such differēce.
all of one matter, clay from the earth, but in regard of qualities, and God's acceptance, the Richest mine and Coursest mould have not such difference.
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If wee should intertaine thē, we giue a kind of warrāt to others imitatiō. Whiles Polygamie was restrained within Lamechs dores, it did but moderate harm:
If we should entertain them, we give a kind of warrant to Others imitation. While Polygamy was restrained within Lamechs doors, it did but moderate harm:
But how can this euill iuyce in our hearts be perceiued? what beames of the Sunne euer pearced into that abstruse and secret pauilion? The anatomizing of the heart remaines for the worke of that last and great day.
But how can this evil juice in our hearts be perceived? what beams of the Sun ever pierced into that abstruse and secret pavilion? The anatomizing of the heart remains for the work of that last and great day.
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the decree of God orders that: but works distinguish of a good or bad man. The Saints haue sinned, but the greatest part of their conuerted life hath beene holy.
the Decree of God order that: but works distinguish of a good or bad man. The Saints have sinned, but the greatest part of their converted life hath been holy.
but let vs order our passions wel, because Christiā men. And as the skilful Apothecary makes wholesome potions of noysome poysons, by a wise melling and allaying them:
but let us order our passion well, Because Christian men. And as the skilful Apothecary makes wholesome potions of noisome poisons, by a wise melling and allaying them:
If in strength thou canst not keep out passion, yet in wisdom temper it: that if, notwithstanding the former, it comes to whisper in thine eares thine owne weakenes;
If in strength thou Canst not keep out passion, yet in Wisdom temper it: that if, notwithstanding the former, it comes to whisper in thine ears thine own weakness;
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& the eares like faithfull seruants attending their master the heart, lose the act of that auditiue Organ, by some suspension, till the heart hath done with them, and giuen them leaue.
& the ears like faithful Servants attending their master the heart, loose the act of that auditive Organ, by Some suspension, till the heart hath done with them, and given them leave.
It hath not aspersion, nor imbution, but impletion. It is not a moderate contamination, which admitted into comparison with other turpitudes, might be exceeded,
It hath not aspersion, nor imbution, but impletion. It is not a moderate contamination, which admitted into comparison with other turpitudes, might be exceeded,
without awe of any mortall Superiour, because Seruant to the King of Kings, & put in trust with the registring of his Oracles; tels man plainely, that 1. his heart, not some lesse principal part, 2. is euill, not good,
without awe of any Mortal Superior, Because Servant to the King of Kings, & put in trust with the registering of his Oracles; tells man plainly, that 1. his heart, not Some less principal part, 2. is evil, not good,
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Iudgement stayes for the Amorites, till their wickednesse becomes full: and the Iewes are forborne, till they haue fulfilled the measure of their fathers.
Judgement stays for the amorites, till their wickedness becomes full: and the Iewes Are forborn, till they have fulfilled the measure of their Father's.
Sinne loued, delighted, accustomed, habituated, voluntarily, violently perpetrated, brings this impletion. Indeed, man quickly fils this vessell of his owne accord:
Sin loved, delighted, accustomed, habituated, voluntarily, violently perpetrated, brings this impletion. Indeed, man quickly fills this vessel of his own accord:
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Whiles the heart like a Cesterne, stands perpetually open, and the deuill like a Tankerd-bearer, neuer rests fetching water from the conduit of hell to fill it;
While the heart like a Cistern, Stands perpetually open, and the Devil like a Tankard-bearer, never rests fetching water from the conduit of hell to fill it;
There must then concurre some co-working accidents to this repletion. Satan suggests: concupiscence harkens, flatters the heart with some perswasion of profite, pleasure, content: the heart assents;
There must then concur Some Co-working accidents to this repletion. Satan suggests: concupiscence harkens, flatters the heart with Some persuasion of profit, pleasure, content: the heart assents;
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Paul amply deliuered the wickednesse of Elimas, Act. 13. O full of all subtilty and all mischiefe, thou childe of the Deuil, thou enemy of all righteousnesse, &c. a wretched impletion. So is the reprobate estate of the Heathen described.
Paul amply Delivered the wickedness of Elymas, Act. 13. Oh full of all subtlety and all mischief, thou child of the devil, thou enemy of all righteousness, etc. a wretched impletion. So is the Reprobate estate of the Heathen described.
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Rom. 1. to be filled with all vnrighteousnes, fornication, couetousnesse, &c. The same Apostle in the same Epistle speaking of the wicked in the words of the Psalme, saith, Their mouth is ful of cursing and bitternes.
Rom. 1. to be filled with all unrighteousness, fornication, covetousness, etc. The same Apostle in the same Epistle speaking of the wicked in the words of the Psalm, Says, Their Mouth is full of cursing and bitterness.
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The eye is full of adultery and lust, sayth the Apostle. The hand ful of bloud, sayth the Prophet. The foot full of auersenes, the tongue full of curses, oathes, dissimulations.
The eye is full of adultery and lust, say the Apostle. The hand full of blood, say the Prophet. The foot full of averseness, the tongue full of curses, Oaths, dissimulations.
Euery vessell will be full, as well as the heart; full to the brimme, nay, running ouer, as the vessels at the marriage in Cana, though with a contrary liquour.
Every vessel will be full, as well as the heart; full to the brim, nay, running over, as the vessels At the marriage in Cana, though with a contrary liquour.
it rests not, till it bee full. Sinful man is euermore carrying a stick to his pyle, a talent to his burden, more foule water to his cestern, more torments to be layde vp in his hell:
it rests not, till it be full. Sinful man is evermore carrying a stick to his pile, a talon to his burden, more foul water to his cestern, more torments to be laid up in his hell:
obseruing, 1. from the Owners, their corruptible fragility. 2. from the vessel, the Hearts excellency. 3. from the liquour contained in it, the pollution of our natures. 4. and lastly, from the plenitude, the strength and height of Sinne. The summe is, 1. the heart. 2. of man. 3. is full. 4. of euill.
observing, 1. from the Owners, their corruptible fragility. 2. from the vessel, the Hearts excellency. 3. from the liquour contained in it, the pollution of our nature's. 4. and lastly, from the plenitude, the strength and height of Sin. The sum is, 1. the heart. 2. of man. 3. is full. 4. of evil.
Giue me leaue therfore briefly to tel you, that some principal intentions, to the repaire of your Hearts ruines are these. 1. Seeing this vessell is full, to empty it. 2. Seeing it is foule, to wash it. 3. Since it hath caught an ill tang, to sweeten it. 4. And when it is well, so to preserue it.
Give me leave Therefore briefly to tell you, that Some principal intentions, to the repair of your Hearts ruins Are these. 1. Seeing this vessel is full, to empty it. 2. Seeing it is foul, to wash it. 3. Since it hath caught an ill tang, to sweeten it. 4. And when it is well, so to preserve it.
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how happily we fall vpon Repentance; God grant Repentance fall vpon vs. The proper engine ordained & blessed of God to this purpose, is Repentāce: a grace, without which man can neuer extricate himselfe from the bondage of Satan: a grace whereat (whē it lights on a sinnefull soule) the deuils murmure and vexe themselues in hell, and the good Angels reioyce in heauen. This is that blessed engine, that lightens the hearts of such a burden, that Rockes and Mountains, and the vast body of the earth layed on a distressed & desperate sinner, are corkes and fethers to it.
how happily we fallen upon Repentance; God grant Repentance fallen upon us The proper engine ordained & blessed of God to this purpose, is Repentance: a grace, without which man can never extricate himself from the bondage of Satan: a grace whereat (when it lights on a sinful soul) the Devils murmur and vex themselves in hell, and the good Angels rejoice in heaven. This is that blessed engine, that lightens the hearts of such a burden, that Rocks and Mountains, and the vast body of the earth laid on a distressed & desperate sinner, Are corks and Feathers to it.
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teares of contrition, prayers for remission, purpose of amended life. Behold the office of Repentance: shee stands at the dore, and offers her louing seruice:
tears of contrition, Prayers for remission, purpose of amended life. Behold the office of Repentance: she Stands At the door, and offers her loving service:
entertaine me and I will vnlode, vnlade thy heart of that euill poyson, and were it ful to the brim, returne it thee empty. If you welcome Repentance, knocking at your dore from God, it shall knocke at Gods dore of mercy for you.
entertain me and I will unload, unladen thy heart of that evil poison, and were it full to the brim, return it thee empty. If you welcome Repentance, knocking At your door from God, it shall knock At God's door of mercy for you.
2. The heart thus emptied of that inueterate corruption, should fitly be washed, before it bee replenished. The olde poyson stickes so fast in the grayne of it, that there is onely one thing of validity to make it cleane, the bloud of Iesus Christ. It is this, that hath bathed all hearts, that euer were,
2. The heart thus emptied of that inveterate corruption, should fitly be washed, before it be replenished. The old poison sticks so fast in the grain of it, that there is only one thing of validity to make it clean, the blood of Iesus christ. It is this, that hath bathed all hearts, that ever were,
Could we mourne like doues, bowle like Dragons, & lament beyond the waylings in the valley of Hadradimmon, quid prosunt lacrimae, what boots it to weepe, where there is no mercy,
Could we mourn like Dove, bowl like Dragons, & lament beyond the wailings in the valley of Hadadrimmon, quid prosunt lacrimae, what boots it to weep, where there is no mercy,
This is that euer-running fountain, that sacred Poole of Bethesda, which without the mediation of Angels, stands perpetually vnforbidden to al faithful visitants.
This is that ever-running fountain, that sacred Pool of Bethesda, which without the mediation of Angels, Stands perpetually unforbidden to all faithful visitants.
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Bring your hearts to this Bath, yee corrupted Sonnes of men; hath God giuen you so precious a Lauer, and will you be vncleane still? Pray, intreat, beseech, send vp to heauen the cryes of your tongues and hearts for this bloud: call vpon the preseruer of men, not onely to distill some drops,
Bring your hearts to this Both, ye corrupted Sons of men; hath God given you so precious a Laver, and will you be unclean still? prey, entreat, beseech, send up to heaven the cries of your tongues and hearts for this blood: call upon the preserver of men, not only to distil Some drops,
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the whole Quire of all the Angels & Saints in heauen are not wanting. Let the meditation of Christs mediation for you, giue you encouragement and comfort.
the Whole Choir of all the Angels & Saints in heaven Are not wanting. Let the meditation of Christ mediation for you, give you encouragement and Comfort.
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standing on the battlements of heauen, hauing that for his pauement, which is our seeling, offring his bloud to wash your hearts, which he willingly lost for your hearts: denying it to none,
standing on the battlements of heaven, having that for his pavement, which is our seeling, offering his blood to wash your hearts, which he willingly lost for your hearts: denying it to none,
but Wolues, Beares, and Goates, and such reprobate, excommunicate, apostate spirites, that treade it vnder their prophane and luxurious feet, esteeming that an vnholy thing, wherewith they might haue beene sanctified. Come we then, come we,
but Wolves, Bears, and Goats, and such Reprobate, excommunicate, apostate spirits, that tread it under their profane and luxurious feet, esteeming that an unholy thing, wherewith they might have been sanctified. Come we then, come we,
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When it is euacuated of the works of the flesh, it must bee supplyed with the fruits of the Spirit. Humility must take vp the roome, which pride had in the heart. Charitablenesse must steppe into the seate of auarice. Loue extrude malice, mildnesse anger, patience murmuring.
When it is evacuated of the works of the Flesh, it must be supplied with the fruits of the Spirit. Humility must take up the room, which pride had in the heart. Charitableness must step into the seat of avarice. Loue extrude malice, mildness anger, patience murmuring.
Sobriety must drie vp the floudes of drunkenesse. Continence coole the inflammations of Lust. Peace must quite the head from dissentions. Honesty pull off Hypocrisies vizour;
Sobriety must dry up the floods of Drunkenness. Continence cool the inflammations of Lust. Peace must quite the head from dissensions. Honesty pull off Hypocrisies vizor;
Faith is the hand, that must take these Iewels out of Gods treasury, to furnish the heart: the pipe to conuey the waters of life into these vessels. This infusion of goodnesse must follow the effusion of euill.
Faith is the hand, that must take these Jewels out of God's treasury, to furnish the heart: the pipe to convey the waters of life into these vessels. This infusion of Goodness must follow the effusion of evil.
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If our former courses and customes, like turn'd-away abiects, proffer vs their old seruice, let vs not know them, not own them, not giue them intertainement, not allow their acquaintance.
If our former courses and customs, like turned-away abjects, proffer us their old service, let us not know them, not own them, not give them entertainment, not allow their acquaintance.
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But in a holy pride, as now made Courtiers to the King of heauen, let vs disdayne the company of our olde play-fellowes, opera tenebrarum, the works of darknesse. Let vs now onely frequent the dore of mercy, and the fountaine of grace; and let faith, & a good conscience be neuer out of our society. Here's the supply.
But in a holy pride, as now made Courtiers to the King of heaven, let us disdain the company of our old Playfellows, opera tenebrarum, the works of darkness. Let us now only frequent the door of mercy, and the fountain of grace; and let faith, & a good conscience be never out of our society. Here's the supply.
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4. We haue now done, if when our hearts bee thus emptied, cleansed, supplyed, we so keepe them. Non minor est virtus, &c. Nay, let me say, non minor est gratia. For it was Gods preuenting grace, that clensed our hearts,
4. We have now done, if when our hearts be thus emptied, cleansed, supplied, we so keep them. Non minor est virtus, etc. Nay, let me say, non minor est Gratia. For it was God's preventing grace, that cleansed our hearts,
and you will say, a Comma doth not make a perfect Sense. Wee are now got to his Colon: hauing left his heart full of euill, wee come to his madnesse. No maruell if,
and you will say, a Comma does not make a perfect Sense. we Are now god to his Colon: having left his heart full of evil, we come to his madness. No marvel if,
when the stomacke is full of strōg wines, the head grow drunken. The heart being so filled with that pernicious liquor, euill, becomes drunke with it.
when the stomach is full of strong wines, the head grow drunken. The heart being so filled with that pernicious liquour, evil, becomes drunk with it.
1. Madnesse. 2. holds the heart. 3. during life. It is pitty. 1. so bad a Tenant. 2. hath so long time. 3. in so good a house. 1. The Tenant. Madnesse.
1. Madness. 2. holds the heart. 3. during life. It is pity. 1. so bad a Tenant. 2. hath so long time. 3. in so good a house. 1. The Tenant. Madness.
There is a double madnesse, corporall and spirituall, The obiect of the former is Reason: of the latter, Religion. That obsesseth the braine, this the Heart. That expects the helpe of the naturall Physitian, this of the Mysticall. The difference is;
There is a double madness, corporal and spiritual, The Object of the former is Reason: of the latter, Religion. That obsesseth the brain, this the Heart. That expects the help of the natural physician, this of the Mystical. The difference is;
Physitians haue put a difference betwixt Phrenzy, and Madnesse: imagining madnesse to be onely an infection and perturbation of the formost Cell of the head; whereby Imagination is hurt:
Physicians have put a difference betwixt Frenzy, and Madness: imagining madness to be only an infection and perturbation of the foremost Cell of the head; whereby Imagination is hurt:
but the Phrenzy to extend further, euen to offend the reason and memory; and is neuer without a feuer. Galen cals it an inflammation of the braines, or filmes thereof, mixed with a sharpe feuer.
but the Frenzy to extend further, even to offend the reason and memory; and is never without a fever. Galen calls it an inflammation of the brains, or films thereof, mixed with a sharp fever.
as houses assign'd by Physitians for three dwellers, Imagination, Reason, and Memorie. According to these three internal senses or faculties, there be three kinds of Phrensies or Madnesses.
as houses assigned by Physicians for three dwellers, Imagination, Reason, and Memory. According to these three internal Senses or faculties, there be three Kinds of Frenzies or Madnesses.
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1. There are some mad, that can rightly iudge of the things they see, as touching imagination & phantasie: but for cogitation and reason, they swarue from naturall iudgement.
1. There Are Some mad, that can rightly judge of the things they see, as touching imagination & fantasy: but for cogitation and reason, they swerve from natural judgement.
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in mad-men nothing is conceiu'd aright, therefore nothing deriu'd, nothing retayn'd. For spirituall relation, we may conceiue in the soule; vnderstanding, reason, will.
in madmen nothing is conceived aright, Therefore nothing derived, nothing retained. For spiritual Relation, we may conceive in the soul; understanding, reason, will.
1. The vnderstanding apprehendeth things according to their right natures. 2. The Reason discusseth them, arguing their fitnesse or inconuenience, validity or vanity:
1. The understanding apprehendeth things according to their right nature's. 2. The Reason discusseth them, arguing their fitness or inconvenience, validity or vanity:
Spirituall madnesse is a deprauation, or almost depriuation of all these faculties, quoad coelestia; so farre as they extend to heauenly things. 1. For vnderstanding, the Apostle sayth.
Spiritual madness is a depravation, or almost deprivation of all these faculties, quoad coelestia; so Far as they extend to heavenly things. 1. For understanding, the Apostle say.
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The naturall man perceyues not spirituall things, because they are spiritually discerned. And the very minds of vnbeleeuers are blinded by the god of this world.
The natural man perceives not spiritual things, Because they Are spiritually discerned. And the very minds of unbelievers Are blinded by the god of this world.
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2. For Reason: it iudgeth vanities more worthy, of prosecution when they are absent, of embracing when they salute vs. It is in vaine to serue the Lord:
2. For Reason: it Judgeth vanities more worthy, of prosecution when they Are absent, of embracing when they salute us It is in vain to serve the Lord:
Now whereas they distinguish Soule. 1. in vegetabilem, that giueth life. 2. in sensibilem, that giueth feeling. 3. in rationalem, that giueth reason: the first desiring esse, to be;
Now whereas they distinguish Soul. 1. in vegetabilem, that gives life. 2. in sensibilem, that gives feeling. 3. in rationalem, that gives reason: the First desiring esse, to be;
and to eschue hurtfull. 2. Witte, whereby shee knoweth sensible and present things. 3. Imagination, whereby she beholdeth the likenesse of bodily things, though absent.
and to eschew hurtful. 2. Wit, whereby she Knoweth sensible and present things. 3. Imagination, whereby she beholdeth the likeness of bodily things, though absent.
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And these three vertues, say Philosophers, be common to men with beasts. 4. is Ratio, wherby shee iudgeth betweene good and euill, truth and falshood. 5. Intellectus, whereby shee comprehends things (not onely visible,
And these three Virtues, say Philosophers, be Common to men with beasts. 4. is Ratio, whereby she Judgeth between good and evil, truth and falsehood. 5. Intellectus, whereby she comprehends things (not only visible,
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It is reckoned vp among the curses, that wayte on the heeles of disobedience. Deut. 28. The Lord shall smite thee with madnesse, blindnesse, and astonishment of heart.
It is reckoned up among the curses, that wait on the heals of disobedience. Deuteronomy 28. The Lord shall smite thee with madness, blindness, and astonishment of heart.
But it is a fearefull accumulation of Gods iudgements and our miseries, when spirituall Phrensie shall possesse the soule, and scatter the powers of the inner man: euacuating not onely imagination;
But it is a fearful accumulation of God's Judgments and our misery's, when spiritual Frenzy shall possess the soul, and scatter the Powers of the inner man: evacuating not only imagination;
To draw yet neerer to the point of our compasse, & to discouer this spirituall madnesse; let vs conceiue in mans heart, (for therein this frenzy consists) in answerable reference to those three faculties in the brayne, and powers of the soule before manifested, these three vertues, Knowledge, Faith, Affections.
To draw yet nearer to the point of our compass, & to discover this spiritual madness; let us conceive in men heart, (for therein this frenzy consists) in answerable Referente to those three faculties in the brain, and Powers of the soul before manifested, these three Virtues, Knowledge, Faith, Affections.
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The defect of grace, and destitution of integrity, to the corrupting of these three, cause madnesse. We will not inquire further into the causes of corporall frenzy: the madnes which I would minister to, is thus caused:
The defect of grace, and destitution of integrity, to the corrupting of these three, cause madness. We will not inquire further into the Causes of corporal frenzy: the madness which I would minister to, is thus caused:
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a defectiue knowledge, a faith not well informed, affections not well reformed. Ignorance, vnfaithfulnesse, and refractary desires make a man mad. 1. Ignorance
a defective knowledge, a faith not well informed, affections not well reformed. Ignorance, unfaithfulness, and refractory Desires make a man mad. 1. Ignorance
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How mad are they then, that settling their corrupted soules on the lees of an affected ignorance, imagine it an excusatory mitigation of their sinnefulnesse!
How mad Are they then, that settling their corrupted Souls on the lees of an affected ignorance, imagine it an excusatory mitigation of their sinnefulnesse!
Therefore haue wee erred from the way of truth, and the light of righteousnese hath not shined vpon vs, &c. Will you heare their acknowledged reason? For the way of the Lord wee haue not knowne.
Therefore have we erred from the Way of truth, and the Light of Righteousness hath not shined upon us, etc. Will you hear their acknowledged reason? For the Way of the Lord we have not known.
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So Wisd. 13. from the absent knowledge of the true God, & for want of vnderstanding, and confessing by the workes the workemaster, the madnesse of Idolarry is hatched.
So Wisdom 13. from the absent knowledge of the true God, & for want of understanding, and confessing by the works the workmaster, the madness of Idolatry is hatched.
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No maruell, if the people doe erre in their very heart, sayth the Psalmist, the locall seate of this madnes, when they haue not known the wayes of the Lord.
No marvel, if the people do err in their very heart, say the Psalmist, the local seat of this madness, when they have not known the ways of the Lord.
and the Booke wherein we learne him, is his Word. How shall they scape the rockes, that saile without this Compasse? when the Frenzy hath turned the edge of common sense, frustrated the power of reason, and captiuated the regent-house of vnderstanding, a man dreades not fire, mockes the thunder, playes at the holes of Asps,
and the Book wherein we Learn him, is his Word. How shall they escape the Rocks, that sail without this Compass? when the Frenzy hath turned the edge of Common sense, frustrated the power of reason, and captivated the regent-house of understanding, a man dreads not fire, mocks the thunder, plays At the holes of Asps,
So, whiles the supreme Iustice is not knowne, nor the auenger of wickednesse vnderstood, the vngodly are so madde, as to mocke at sinne, to play at the brinks of the infernall pitte,
So, while the supreme justice is not known, nor the avenger of wickedness understood, the ungodly Are so mad, as to mock At sin, to play At the brinks of the infernal pit,
and with a thirsty voracity to swallow down the dregs of the wrathfull viall. Quid in causa nisi ignorantia? what hath thus distempered the heart, and put it into this wildnesse, that without feare or wit, men run into the euident danger of vengeance, if not ignorance? Aprudent man foreseeth the plague,
and with a thirsty voracity to swallow down the dregs of the wrathful vial. Quid in causa nisi ignorantia? what hath thus distempered the heart, and put it into this wildness, that without Fear or wit, men run into the evident danger of vengeance, if not ignorance? Aprudent man Foreseeth the plague,
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assuring it for the damme to produce, and nurse with her cherishing milke to batten deuotion; when it is indeede an originall cause of madnesse, the mother of errour and wildnesse;
assuring it for the dam to produce, and nurse with her cherishing milk to batten devotion; when it is indeed an original cause of madness, the mother of error and wildness;
Now all these things hapned vnto them for ensamples, and are written for our admonition, &c. If wee will not bee admonished by these ensamples, wee may become ensamples our selues, histories of madnesse to future generations.
Now all these things happened unto them for ensamples, and Are written for our admonition, etc. If we will not be admonished by these ensamples, we may become ensamples our selves, histories of madness to future generations.
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Let the Papists call Ignorance by neuer so tolerable and gentle names, it is Ignorance still, still cause of madnes. If madnes may bring to heauen, there is hope for these wilfully ignorant. 2. Vnfaithfulnesse
Let the Papists call Ignorance by never so tolerable and gentle names, it is Ignorance still, still cause of madness. If madness may bring to heaven, there is hope for these wilfully ignorant. 2. Unfaithfulness
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Is a sufficient-efficient cause of madnes. Faith is the Christian mans reason: now on the priuation of reason, must needes follow the position of madnes. For shall the Creatour of heauen and earth, the eternall Iustice, and infallible Truth affirme? shall he sweare? wil you put him to his oath;
Is a sufficient-efficient cause of madness. Faith is the Christian men reason: now on the privation of reason, must needs follow the position of madness. For shall the Creator of heaven and earth, the Eternal justice, and infallible Truth affirm? shall he swear? will you put him to his oath;
and write it with his owne finger? dare you not yet trust him without a Seale? must hee seale it with that bloudy waxe, in the impression of death on his Sonne? must you haue witnesses, three on earth, and as many in heauen, when the King of Kings might well write Teste meipso? and will you not yet beleeue him? Is there no credite from your hearts to all these premises, promises, attestations, protestations, signes, seales? Will not these, all these signifie, certifie, satisfie your soules of that vnchangeable truth? Surely, you are madde, haplesly, hopelesly mad, vnmeasurably out of your spirituall wits. Were you as deepely gone in a corporall frenzy, I would sigh out your desperate case.
and write it with his own finger? Dare you not yet trust him without a Seal? must he seal it with that bloody wax, in the impression of death on his Son? must you have Witnesses, three on earth, and as many in heaven, when the King of Kings might well write Teste meipso? and will you not yet believe him? Is there no credit from your hearts to all these premises, promises, attestations, protestations, Signs, Seals? Will not these, all these signify, certify, satisfy your Souls of that unchangeable truth? Surely, you Are mad, haplessly, hopelessly mad, unmeasurably out of your spiritual wits. Were you as deeply gone in a corporal frenzy, I would sighs out your desperate case.
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The vantguard of that accursed departing rabble, the ringleaders of the crew that dance to hell, are vnbeleeuers. Reuel. 21. An vnsetled heart accompanied incredulity.
The vanguard of that accursed departing rabble, the ringleaders of the crew that dance to hell, Are unbelievers. Revel. 21. an unsettled heart accompanied incredulity.
Hereupon, through the improuident and incircumspect courses, that madde Infidelity keepes, the soule stumbles at the Rocke, and is broken by that, which might haue beene her eternall safety. 1. Pet. 2. They that wander from the mounds and bounds of Faith, madly inuite dangers to salute them.
Hereupon, through the improvident and incircumspect courses, that mad Infidelity keeps, the soul stumbles At the Rock, and is broken by that, which might have been her Eternal safety. 1. Pet. 2. They that wander from the mounds and bounds of Faith, madly invite dangers to salute them.
what shall shield vs, in the absence of faith? Not Solon, not Solomon, a Wise man among the Gentiles, a wiser among the Christians; but grow madde in the deficiencie of faith.
what shall shield us, in the absence of faith? Not Solon, not Solomon, a Wise man among the Gentiles, a Wiser among the Christians; but grow mad in the deficiency of faith.
Men see by vnanswerable arguments, that the hand of God is too strong for sinners; that the least touch of his finger staggers their liues, their soules:
Men see by unanswerable Arguments, that the hand of God is too strong for Sinners; that the least touch of his finger staggers their lives, their Souls:
spectacles set vp in the vast Theater of this world, whereof quocunque sub axe, whither soeuer thou turnest thine eyes, thou must needes be a spectator.
spectacles Set up in the vast Theater of this world, whereof quocunque sub axe, whither soever thou Turnest thine eyes, thou must needs be a spectator.
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they only perish to perish, and not to terrifie others, threatning the like wretchednes to the like wickednes? Surely, the iudgements of God should bee like his Thunders;
they only perish to perish, and not to terrify Others, threatening the like wretchedness to the like wickedness? Surely, the Judgments of God should be like his Thunders;
The Lord is not slacke, as some count slacknes, but is long-suffering to vs-ward, &c. If this gentle Physicke make thee madder, hee hath a darke chamber to put thee in, a dungeon is more lightsome and delightsome, the Graue; bands of darkenesse to restraine thy outrages,
The Lord is not slack, as Some count slackness, but is long-suffering to usward, etc. If this gentle Physic make thee madder, he hath a dark chamber to put thee in, a dungeon is more lightsome and delightsome, the Grave; bans of darkness to restrain thy outrages,
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and potions of brimstone to tame and weaken thy peruersenesse. Then will hee demonstrate actually; Nemo me impunè lacessit: No man shall prouoke me vnpunished.
and potions of brimstone to tame and weaken thy perverseness. Then will he demonstrate actually; Nemo me impunè lacessit: No man shall provoke me unpunished.
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What is it else, to refuse the offer of that Lambe, which takes away the sinnes of the world, and to cut off our selues from that vniuersall promise? Moritur Christus pro indigenis, pro indignis:
What is it Else, to refuse the offer of that Lamb, which Takes away the Sins of the world, and to Cut off our selves from that universal promise? Moritur Christus Pro indigenis, Pro indignis:
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and spreaders out his armes on the Crosse, to embrace both Iew and Gentile. Why doth not God giue faith? I answere with that Father. Non ideo non habet fidem, quia Deus non dat; sed quiatu non accipis.
and spreaders out his arms on the Cross, to embrace both Iew and Gentile. Why does not God give faith? I answer with that Father. Non ideo non habet fidem, quia Deus non that; sed quiatu non accipis.
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But there are many implacable threatnings against out guiltinesse: There are none implacable to faith; none without reseruation of mercy to repentance.
But there Are many implacable threatenings against out guiltiness: There Are none implacable to faith; none without reservation of mercy to Repentance.
Is he not mad, that will giue credite to the Father of lies, rather then to the God of Truth? when God promiseth to Penitence, the wiping away her teares, the binding vp her wounds, and healing her sores: and the deuill denyeth it;
Is he not mad, that will give credit to the Father of lies, rather then to the God of Truth? when God promises to Penitence, the wiping away her tears, the binding up her wounds, and healing her sores: and the Devil denyeth it;
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giuing it for impossible to haue the iustice of God satisfied, and thy sinnes pardoned: behold, darkenes is beleeued rather then light, and falshood is preferred to truth.
giving it for impossible to have the Justice of God satisfied, and thy Sins pardoned: behold, darkness is believed rather then Light, and falsehood is preferred to truth.
and it had great yron teeth, &c. The Lyon, Beare, Leopard are tame and gentle, in regard of this Beast: it is desperate madnes: That grinds the poore with his yron teeth, and stampes his own heart vnder his malignant feet, and dasheth against God himselfe with his hornes of Blasphemie.
and it had great iron teeth, etc. The lion, Bear, Leopard Are tame and gentle, in regard of this Beast: it is desperate madness: That grinds the poor with his iron teeth, and stamps his own heart under his malignant feet, and dasheth against God himself with his horns of Blasphemy.
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It is then clearer then the day, that the darkenes of Infidelity is Phrenzie; whether (as it hath beene in stanced) it be presumptuous against Gods Iustice, or desperate against his Mercy. For, who but a mad-man would hope for impunity to his wilfully-continued sins, where he visibly perceiues, that peccatum peccantē necessitat morti: that iniquity giues soule and body lyable to condemnation,
It is then clearer then the day, that the darkness of Infidelity is Frenzy; whither (as it hath been in stanced) it be presumptuous against God's justice, or desperate against his Mercy. For, who but a madman would hope for impunity to his wilfully-continued Sins, where he visibly perceives, that peccatum peccantē necessitat morti: that iniquity gives soul and body liable to condemnation,
when the mercy of God hath allowed a place to repentance? Turn, and liue, sayth the Lord: for I haue no pleasure in the death of him that dyeth. 3. Refractary and peruerse Affections
when the mercy of God hath allowed a place to Repentance? Turn, and live, say the Lord: for I have no pleasure in the death of him that Dies. 3. Refractory and perverse Affections
but thirdly, where the whole man is tyrannized ouer by the Regent-house of irrefragable affects, deterior a sequor, hee concludes his course with, I follow the worse. Obserue the Philistines crying, 1. Sam. 47. God is come into the Campe;
but Thirdly, where the Whole man is tyrannized over by the Regent-house of irrefragable affects, deterior a sequor, he concludes his course with, I follow the Worse. Observe the philistines crying, 1. Sam. 47. God is come into the Camp;
woe vnto vs, &c. Yet they settle, hearten, harden themselues to fight against him. Ver. 8. Woe vnto vs: who shall deliuer vs out of the hand of these mightie Gods? yet verse 9. Bee strong and quit your selues like men, O yee Philistines:
woe unto us, etc. Yet they settle, hearten, harden themselves to fight against him. Ver. 8. Woe unto us: who shall deliver us out of the hand of these mighty God's? yet verse 9. be strong and quit your selves like men, Oh ye philistines:
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If men could send their vnderstandings, like Spyes, downe into the Well of their hearts, to see what obstructions of sinne haue stopp'd their veines, those springs that erst deriued health and comfort to them;
If men could send their understandings, like Spies, down into the Well of their hearts, to see what obstructions of sin have stopped their Veins, those springs that erst derived health and Comfort to them;
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The Prophet Ieremy, chap. 2. compareth Israel to a swift Dromedary, trauersing her wayes, and to a wilde Asse vsed to the wildernesse, that snuffeth vp the winde at her pleasure.
The Prophet Ieremy, chap. 2. compareth Israel to a swift Dromedary, traversing her ways, and to a wild Ass used to the Wilderness, that snuffeth up the wind At her pleasure.
Be yee not, sayth the Psalmographer, as the horse and mule, which haue no vnderstanding: whose mouth must bee helde in with bit and bridle. Men haue vnderstanding, not beasts:
Be ye not, say the Psalmographer, as the horse and mule, which have no understanding: whose Mouth must be held in with bit and bridle. Men have understanding, not beasts:
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Did not the bridle of Gods ouer-ruling prouidence, giue cohibition to their madnes, they would cast off the saddle of reason, and kicke nature it selfe in the face.
Did not the bridle of God's overruling providence, give cohibition to their madness, they would cast off the saddle of reason, and kick nature it self in the face.
This is that which Solomon calles the wickednesse of follie, foolishnes, and madnesse: an actuall deuiation & deuitation of the way of righteousnesse: a practicall frenzy, a rouing, wandring, vagrant, extrauagant course;
This is that which Solomon calls the wickedness of folly, foolishness, and madness: an actual deviation & devitation of the Way of righteousness: a practical frenzy, a roving, wandering, vagrant, extravagant course;
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an opinion without ground, a going without a path, a purpose to doe it knowes not what, a getting and losing, bending and breaking, building vp and pulling downe:
an opinion without ground, a going without a path, a purpose to do it knows not what, a getting and losing, bending and breaking, building up and pulling down:
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vpon whom shee afterward exercising the same skill, brought them all to an vntimely graue. So Per eandem redditur artem Haec Medaea ferox, quae medicaea fuit.
upon whom she afterwards exercising the same skill, brought them all to an untimely graven. So Per eandem redditur Artem Haec Medea ferox, Quae medicaea fuit.
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as when it is tolde and numbred out: if this vnited and contracted presentation of madnes bee not so palpable in your conceites, as you would desire it;
as when it is told and numbered out: if this united and contracted presentation of madness be not so palpable in your conceits, as you would desire it;
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so euery wilfull sinne is madnesse. Doubtlesse, when we come to this precise distribution, and narrow scrutiny, to the singling out of Frenzies, you will blesse your selues, that there are so few Bedlam - houses,
so every wilful sin is madness. Doubtless, when we come to this precise distribution, and narrow scrutiny, to the singling out of Frenzies, you will bless your selves, that there Are so few Bedlam - houses,
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I beleeue that glistering silkes, and sparkling Iewels, a purse full of golden charmes, a house neately decked, gardens, orchards, fish-ponds, parkes, warrens,
I believe that glistering silks, and sparkling Jewels, a purse full of golden charms, a house neatly decked, gardens, orchards, fishponds, parks, warrens,
and whatsoeuer may yeelde pleasurable stuffing to the corpes, is a very heauen vpon earth. I beleeue, that to sleepe till dinner, and play till supper, and quaffe till midnight, and to dally till morning;
and whatsoever may yield pleasurable stuffing to the corpses, is a very heaven upon earth. I believe, that to sleep till dinner, and play till supper, and quaff till midnight, and to dally till morning;
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as thou feedest beasts to feede on them, doest thou not fatte thy flesh, to fat the wormes? Goe Heliogabalus to thy prepared muniments, the monuments of thy folly and madnesse: thy Towre is polished with precious stones and golde,
as thou Feedest beasts to feed on them, dost thou not fat thy Flesh, to fat the worms? Go Heliogabalus to thy prepared muniments, the monuments of thy folly and madness: thy Tower is polished with precious stones and gold,
How many of these mad-men ramble about this City? that lauish out their short times in this confused distribution, of playing, dicing, drinking, feasting, beasting:
How many of these madmen ramble about this city? that lavish out their short times in this confused distribution, of playing, dicing, drinking, feasting, beasting:
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they fast when they haue no money, and steale when they haue no credit; and reuelling the whole weeke, day and night, only the Sunday is reserued for sleepe,
they fast when they have no money, and steal when they have no credit; and revelling the Whole Week, day and night, only the Sunday is reserved for sleep,
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For whether on horsebacke, or on foot, there is no great difference: but not discernable out of a Coach. If you prayse their beauty; you rayse their glory:
For whither on horseback, or on foot, there is no great difference: but not discernible out of a Coach. If you praise their beauty; you raise their glory:
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Is he not mad, that had rather be like Satan then God? Humilitie is begunne by the information of Christ, wrought by the reformation of the Spirit, manifested in conformation to obedience.
Is he not mad, that had rather be like Satan then God? Humility is begun by the information of christ, wrought by the Reformation of the Spirit, manifested in conformation to Obedience.
Doe you thinke, there is no pride, no madnes in the land? Aske the Silke-men, the Mercers, the Tyrewomen, the Complexion-sellers, the Coach-makers, the Apothecaries, the Embroderers, the Featherers, the Perfumers;
Do you think, there is no pride, no madness in the land? Ask the Silkmen, the Mercers, the Tyrewomen, the Complexion-sellers, the Coach-makers, the Apothecaries, the Embroiderers, the Featherers, the Perfumers;
If you cast vp the debt-bookes of the other, and the fearefull billes of the last, you shal finde the totall summe, Pride and madnesse. Powders, liquours, vnguents, tinctures, odors, ornaments deriu'd from the liuing, from the dead, palpaple instances,
If you cast up the debt-books of the other, and the fearful bills of the last, you shall find the total sum, Pride and madness. Powders, Liquors, unguents, tinctures, odours, Ornament derived from the living, from the dead, palpaple instances,
and demonstratiue indigitations of pride and madnesse. Such translations and borrowing of formes, that a silly countryman walking the City, can scarce say, there goes a man, or there a woman.
and demonstrative indigitations of pride and madness. Such Translations and borrowing of forms, that a silly countryman walking the city, can scarce say, there Goes a man, or there a woman.
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A Father contemplating in his meditations, how it came to passe, that our forefathers in the infancy of the world, had so many wiues at once, answeres himselfe.
A Father contemplating in his meditations, how it Come to pass, that our Forefathers in the infancy of the world, had so many wives At once, answers himself.
But still, Quae te dementia cepit? Thou art mad, whiles incontinent, Is it not malum sui diffusiuum? a sawcy sinne, a costly disease? yet were it cheape to the purse, is it not the price of bloud? Can al your prouocatiues, enliuenings, trepidations,
But still, Quae te dementia cepit? Thou art mad, while incontinent, Is it not malum sui diffusiuum? a saucy sin, a costly disease? yet were it cheap to the purse, is it not the price of blood? Can all your provocatives, enliuenings, trepidations,
and fomenting preseruatiues, preuent the wasting of your marrows? Chamberworke will drie the bones. If my heart, sayth Iob, hath beene deceiued by a woman;
and fomenting preservatives, prevent the wasting of your marrows? Chamberworke will dry the bones. If my heart, say Job, hath been deceived by a woman;
the other hee would seeme to loue, then how mad is he to endanger them? If thou be not mad, away with these fomenta luxuriae: feede nature, not appetite. Nature nihil parùm, appetitui nihil satis.
the other he would seem to love, then how mad is he to endanger them? If thou be not mad, away with these fomenta Luxuriae: feed nature, not appetite. Nature nihil parùm, appetitui nihil satis.
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yet not in allowance to the vice of the accused, but to conuince the wickednes of the accusers. Putauit lapidandam, non à lapidandis. Noluit talem, noluit à talibus:
yet not in allowance to the vice of the accused, but to convince the wickedness of the accusers. Putauit lapidandam, non à lapidandis. Noluit talem, noluit à Talibus:
Hee would not haue her polluted, nor yet to perish by so polluted hands. I conclude the madness of these men with the Poet. Ludit amor sensus, oculos perstringit,
He would not have her polluted, nor yet to perish by so polluted hands. I conclude the madness of these men with the Poet. Ludit amor sensus, Eyes perstringit,
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and the baser mettall the lowdest sound. Turpiora sunt vitia, cum virtutum specie celantur: Vices are then more vgly, when they haue put on the robes of vertues.
and the baser mettle the Loudest found. Turpiora sunt Vices, cum Virtues specie celantur: Vices Are then more ugly, when they have put on the robes of Virtues.
His respect is not to the reward of vertue, but regard of men; as if vertue were not sibimet pulcherrima merces, a sufficient compensation to it selfe.
His respect is not to the reward of virtue, but regard of men; as if virtue were not sibimet Pulcherrima merces, a sufficient compensation to it self.
Being the Sonne of a hand-maide, and a bramble indeed, as Iotham spake of Abimelech; hee bragges as much of his shadow, as eyther Vine, Oliue, Figge-tree, or the tallest Cedar in Lebanon.
Being the Son of a handmaid, and a bramble indeed, as Jotham spoke of Abimelech; he brags as much of his shadow, as either Vine, Olive, Fig tree, or the Tallest Cedar in Lebanon.
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Hee is at once a close mourner, and a close reioycer. When the wicked man counterfeits himselfe good, he is then worst of all. Dissembled sanctitie is double iniquity:
He is At once a close mourner, and a close reioycer. When the wicked man counterfeits himself good, he is then worst of all. Dissembled sanctity is double iniquity:
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I thinke it not so intolerable as the speech of Protagoras in Plat. somewhat agreeing to Machiauel: Hee is a madde-man, that cannot counterseit Iustice, and dissemble integrity.
I think it not so intolerable as the speech of Protagoras in Plat. somewhat agreeing to Machiavel: He is a madman, that cannot counterfeit justice, and dissemble integrity.
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Hee is a mad-man, that doth counterfeit good things, because hee doth but counterfeit. And in that great Epiphany, and manifestation of the secrets of all hearts, he shal be found a mad-man. Meane time, he is a franticke too:
He is a madman, that does counterfeit good things, Because he does but counterfeit. And in that great Epiphany, and manifestation of the secrets of all hearts, he shall be found a madman. Mean time, he is a frantic too:
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for who is not bitten with this madde dogge? It is the great Canon of the Deuil, charged with chaine-shot, that hath killed charity in almost all hearts.
for who is not bitten with this mad dog? It is the great Canon of the devil, charged with chain-shot, that hath killed charity in almost all hearts.
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The brood, that couetousnesse hatcheth, is an ofspring intricated with cares terrestriall, infected with desires carnall, blinded with passions, subiected to affections, infirmed by tentations, informed by lusts, infolded in errors, in ambiguities difficult, obnoxious to suspicions.
The brood, that covetousness hatcheth, is an offspring Intricated with Cares terrestrial, infected with Desires carnal, blinded with passion, subjected to affections, infirmed by tentations, informed by Lustiest, enfolded in errors, in ambiguities difficult, obnoxious to suspicions.
& quicquid euaserit his, callidius capiatur retibus auaritiae. De his nullus perfectè euasit: The Deuils three nettes are Ryot, Vaine-glory, Couetousnesse:
& quicquid euaserit his, Callidius capiatur retibus auaritiae. De his nullus perfectè euasit: The Devils three nets Are Riot, Vainglory, Covetousness:
He that flies from the Lion, the Beare meets him; and the escaping both these, the Serpent (Couetousnesse) bites, not vnlike the prediction of God to Elias, concerning Hazael, Iehu, and Elisha;
He that flies from the lion, the Bear meets him; and the escaping both these, the Serpent (Covetousness) bites, not unlike the prediction of God to Elias, Concerning hazael, Iehu, and Elisha;
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and infatuate frenzy. What is it els, to forsake Paradise for Sodome, heauen for earth, God for Mammon, when as (by most irreconcileable enmity) they cannot bee embraced at once? Howsoeuer you will say, those things you couet are good creatures, and call them goods:
and infatuate frenzy. What is it Else, to forsake Paradise for Sodom, heaven for earth, God for Mammon, when as (by most Irreconcilable enmity) they cannot be embraced At once? Howsoever you will say, those things you covet Are good creatures, and call them goods:
Hee that shall preferre profite to vertue, his body to his soule, his purse to his body, his eye to his purse, time to eternity, let him goe for a mad-man.
He that shall prefer profit to virtue, his body to his soul, his purse to his body, his eye to his purse, time to eternity, let him go for a madman.
Would laugh, to heare himselfe brought into the number of mad-men. Hee sits close, and is quiet at home, whiles madnesse rambles abroad. Hee holds others in bonds; is in no bonds himselfe:
Would laugh, to hear himself brought into the number of madmen. He sits close, and is quiet At home, while madness rambles abroad. He holds Others in bonds; is in no bonds himself:
Slaunder him not for one of Bedlam: yet hee is madde, rauing, roaring madde; and that by the verdict of God in the penne of Solomon: Eccl. 7. Surely, oppression maketh a man mad.
Slander him not for one of Bedlam: yet he is mad, raving, roaring mad; and that by the verdict of God in the pen of Solomon: Ecclesiastes 7. Surely, oppression makes a man mad.
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Euery bond hee takes of others, enters him into a new obligation to Satan: as he hopes, his debtors wil keepe day with him, the Deuil expects no lesse of himselfe.
Every bound he Takes of Others, enters him into a new obligation to Satan: as he hope's, his debtors will keep day with him, the devil expects no less of himself.
So by a new name giuen to your old sins, you will thinke to escape the censure of mad-men. Thus I haue read of the people of Bengala, who are so much afraide of Tygers, that they dare not call them Tygers,
So by a new name given to your old Sins, you will think to escape the censure of madmen. Thus I have read of the people of Bengala, who Are so much afraid of Tigers, that they Dare not call them Tigers,
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and giue vsury what name you please, (for what Vsurer is not asham'd to bee called so?) it is meere madnesse. He is madde, that cals euill good, and sowre sweet: but hee is no slaunderer, that calles Vsurie madnesse. It is no lesse;
and give Usury what name you please, (for what Usurer is not ashamed to be called so?) it is mere madness. He is mad, that calls evil good, and sour sweet: but he is no slanderer, that calls Usury madness. It is no less;
This shewed the great Naturalist, a naturall foole, a mad-man. Sapor a Persian King wrote himselfe, Rex Regum, Frater Solis & Lunae, particeps Syderum, &c. King of Kings, brother to the Sunne and Moone, and partner with the Starres. Yet alas!
This showed the great Naturalist, a natural fool, a madman. Sapor a Persian King wrote himself, Rex Regum, Frater Solis & Lunae, particeps Syderum, etc. King of Kings, brother to the Sun and Moon, and partner with the Stars. Yet alas!
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Eusebius reports of Simon Magus, that hee would be honour'd as a God, and had an Altar with this inscription, to Simon the holy God: which it seem'd, his harlot Helena did instigate.
Eusebius reports of Simon Magus, that he would be honoured as a God, and had an Altar with this inscription, to Simon the holy God: which it seemed, his harlot Helena did instigate.
His miserable end shewed him an ambitious man, a mad-man. Soare not too high, yee sonnes of Anak; striue not to attaine heauen by multiplying of earth, like Babel - builders:
His miserable end showed him an ambitious man, a madman. Soar not too high, ye Sons of Anak; strive not to attain heaven by multiplying of earth, like Babel - Builders:
If this be his wit, it is madnesse: for by this means, his Field is couered with nettles and thornes, his body ouergrowne with infirmities, his soule with vices;
If this be his wit, it is madness: for by this means, his Field is covered with nettles and thorns, his body overgrown with infirmities, his soul with vices;
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yet by their refusall of paines, they call on themselues a voluntary, and ineuitable want. Oh that the want of grace thus procured, were not more heauy to their soules,
yet by their refusal of pains, they call on themselves a voluntary, and inevitable want. O that the want of grace thus procured, were not more heavy to their Souls,
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It is so bilster'd with his hote breath, that he spittes fire at euery sentence. He swears away all part of that bloud, which was shed for his redemption:
It is so bilstered with his hight breath, that he spittes fire At every sentence. He swears away all part of that blood, which was shed for his redemption:
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and stones to testifie his truth: indeed hee calles them to testifie against him. How shall the Name of that God doe him good, which hee so eyther disallowes,
and stones to testify his truth: indeed he calls them to testify against him. How shall the Name of that God do him good, which he so either disallows,
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& wil stand on no ground. He hath a charge of his owne properly distinguished: yee hee must needes trouble his head, with alien and vnnecessary affayres.
& will stand on no ground. He hath a charge of his own properly distinguished: ye he must needs trouble his head, with alien and unnecessary affairs.
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Thou art madde, O elate and puffed spirite, that vsest, abusest, takest, swallowest the blessings of heauen without gratitude. Nones dignus pane, quo vescer is:
Thou art mad, Oh elate and puffed Spirit, that usest, abusest, Takest, swallowest the blessings of heaven without gratitude. Nones Dignus pane, quo vescer is:
Is more closely, but more dangerously madde. Enuie is the consumption of the bones, sayth Solomon: he doth make much of that, which will make nothing of him:
Is more closely, but more dangerously mad. Envy is the consumption of the bones, say Solomon: he does make much of that, which will make nothing of him:
The debatefull man is madder, &c. The words of a talebearer are as wounds, and they goe downe into the innermost parts of the belly, &c. When hee speakes faire, beleeue him not: for there are seuen abominations in his heart.
The debateful man is madder, etc. The words of a talebearer Are as wounds, and they go down into the innermost parts of the belly, etc. When he speaks fair, believe him not: for there Are seuen abominations in his heart.
and hee is plagued for his madnesse. Teach him patience in Bedlam. 19 The Vaine-glorious Is a meere mad-man, whether hee boast of his good deedes, or his ill.
and he is plagued for his madness. Teach him patience in Bedlam. 19 The Vainglorious Is a mere madman, whither he boast of his good Deeds, or his ill.
To omit our Schismatickes, and Separatists, who are truly called, Protestants out of their wittes, lyable to the imputation of Phrenzy: the Papists are certainely madmen, dangerous mad-men; madde in themselues, dangerous to vs:
To omit our Schismatics, and Separatists, who Are truly called, Protestants out of their wits, liable to the imputation of Frenzy: the Papists Are Certainly madmen, dangerous madmen; mad in themselves, dangerous to us:
for who but mad-men would forsake the fountaine of liuing waters, the word of truth, and pinne their faith and saluation on the Popes sleeue? a Prelate, a Pilate, that mingles their owne bloud with their sacrifices.
for who but madmen would forsake the fountain of living waters, the word of truth, and pin their faith and salvation on the Popes sleeve? a Prelate, a Pilate, that mingles their own blood with their Sacrifices.
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Thinke how that inchanting cup of fornications preuailes ouer their besotted soules; and you will say they are not lesse then madde. Come you into their Temples,
Think how that enchanting cup of fornications prevails over their besotted Souls; and you will say they Are not less then mad. Come you into their Temples,
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and dandling it, to and fro, vpward and downward, forward and backward, till at last, the iest turning into earnest, he choppes it into his mouth at one bitte;
and dandling it, to and from, upward and downward, forward and backward, till At last, the jest turning into earnest, he chops it into his Mouth At one bit;
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Spectatum admissi, risum tencatis amici? would you not thinke them ridiculously madde? But no wonder if they runne madde; that haue drunke that poyson. Many volumes haue beene spent in the discouery of their madnesse; I doe but touch it,
Spectatum admissi, Laughter tencatis Friends? would you not think them ridiculously mad? But no wonder if they run mad; that have drunk that poison. Many volumes have been spent in the discovery of their madness; I do but touch it,
and when all stratagems faile, ready to fetch arguments from the shambles, and conclude in ferio. Whose Religion is politicke, learning bloudy, affections malicious, ambitious, diuellish.
and when all stratagems fail, ready to fetch Arguments from the shambles, and conclude in ferio. Whose Religion is politic, learning bloody, affections malicious, ambitious, devilish.
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The Inquisition is their Grammar, fire and fagot their Rhetoricke, fleet and fetters their Logicke, the Cannons rore their Musicke, and poysoning is their Phisicke. Whose Priests haue such almighty power, that they can make their Maker, that whereas in their Sacrament of Order, (as they tearme it) God makes an impotent creature a Priest: now in their Sacrament of the Aliar, the Priest shall make Almighty God.
The Inquisition is their Grammar, fire and faggot their Rhetoric, fleet and fetters their Logic, the Cannons roar their Music, and poisoning is their Physic. Whose Priests have such almighty power, that they can make their Maker, that whereas in their Sacrament of Order, (as they term it) God makes an impotent creature a Priest: now in their Sacrament of the Altar, the Priest shall make Almighty God.
Antichrist pleades, their Religion is maintain'd by the Fathers. Did euer any Father allow of Treason? Shame they not to auerre it? If any abused, wrested, falsified writing of the Fathers did seem to consent to their errors:
Antichrist pleads, their Religion is maintained by the Father's. Did ever any Father allow of Treason? Shame they not to aver it? If any abused, wrested, falsified writing of the Father's did seem to consent to their errors:
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Perhaps, our country gaue them breath and birth, but they drunke this poyson from the inchanting Cuppe of Rome. They are euer extrauagant persons, that like rotten armes or legges haue drop'd from the body.
Perhaps, our country gave them breath and birth, but they drunk this poison from the enchanting Cup of Room. They Are ever extravagant Persons, that like rotten arms or legs have dropped from the body.
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So that now, Iurat? crede minus: non iurat? credere noli: Iurat, non iurat? hostis ab hoste caue. Their words are false; their oathes worse: neither iust:
So that now, Iurat? crede minus: non Iurat? Believe noli: Iurat, non Iurat? hostis ab host cave. Their words Are false; their Oaths Worse: neither just:
Sweare they, or sweare they not, giue them no trust. How els could it bee; but to the sophisticating of true substances, must be an accesse of false qualities?
Swear they, or swear they not, give them no trust. How Else could it be; but to the sophisticating of true substances, must be an access of false qualities?
I meane, that which the Popes Bulles haue made holy: (for that which Saint Paul sayth, doth sanctifie it, is neglected) but to cut throtes, murder Kings, blow vp States, is not inter opera mala, no nor adiaphora, but inter meritoria: is not euill,
I mean, that which the Popes Bulls have made holy: (for that which Saint Paul say, does sanctify it, is neglected) but to Cut throats, murder Kings, blow up States, is not inter opera mala, not nor Adiaphora, but inter meritoria: is not evil,
They say, (and we forsooth must grant that improued, but neuer proued assertion) that they deriue their Chayre from Peter: and what doe they deriue this doctrine too? Saint Peter exhorts to patience, not to caruing their owne reuenge.
They say, (and we forsooth must grant that improved, but never proved assertion) that they derive their Chair from Peter: and what do they derive this Doctrine too? Saint Peter exhorts to patience, not to carving their own revenge.
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You conceiue the nature of the Tenant: you may a little better vnderstand his vilenesse, if you consider, 1. That hee is an vsurper, intruding himselfe into Gods freehold;
You conceive the nature of the Tenant: you may a little better understand his vileness, if you Consider, 1. That he is an usurper, intruding himself into God's freehold;
as the graces of the Spirite, the vertues of the mind, gifts of the Body, goods of the world; & for all these requires no rent, but thanksgiuing: that we prayse him in heart, tongue, and conuersation.
as the graces of the Spirit, the Virtues of the mind, Gifts of the Body, goods of the world; & for all these requires no rend, but thanksgiving: that we praise him in heart, tongue, and Conversation.
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3. That hee doth suffer Gods Tenement to decay: he doth ruinate where hee dwels. For the out-houses of our bodies, madnesse doth striue eyther to burne them with lust,
3. That he does suffer God's Tenement to decay: he does ruinate where he dwells. For the outhouses of our bodies, madness does strive either to burn them with lust,
For the spirituall and inward building, the foundation of Gods Tenement in our soule is faith, the walles hope, the roofe charity. Now madnes continually endeuours to raze our foundation, to digge through our walles, to vncouer our roofe:
For the spiritual and inward building, the Foundation of God's Tenement in our soul is faith, the walls hope, the roof charity. Now madness continually endeavours to raze our Foundation, to dig through our walls, to uncover our roof:
1. The first is the Church triumphant, that glorious, and euerlasting habitation of his Deity. 2. The second, is the Church militant, wherein hee dwels sacramentally, by his holy Ministery.
1. The First is the Church triumphant, that glorious, and everlasting habitation of his Deity. 2. The second, is the Church militant, wherein he dwells sacramentally, by his holy Ministry.
It can goe no better with the like Nation of Man, when Iesus Christ is expelled his habitation, the heart; and so sauage a Tyrant is admitted to Tenure, as madnesse: a strong man, that will fortifie the Castle,
It can go no better with the like nation of Man, when Iesus christ is expelled his habitation, the heart; and so savage a Tyrant is admitted to Tenure, as madness: a strong man, that will fortify the Castle,
I must bee forced to leaue the Tenement awhile, in the vnmercifull hands of madnesse; and inquire, (if perhaps with any comfort) how long this Tenure lasteth. 3. The Tenure whiles they liue. Alas!
I must be forced to leave the Tenement awhile, in the unmerciful hands of madness; and inquire, (if perhaps with any Comfort) how long this Tenure lasteth. 3. The Tenure while they live. Alas!
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as the Disciples to Christ: Who then can bee saued? Nunquid daturus est Deus regnum coelorum stul•is? Will God giue the Kingdome of heauen to madmen? Feare not, all are not mad-men that haue madnesse a Tenant in their heartes;
as the Disciples to christ: Who then can be saved? Whether Daturus est Deus Kingdom Coelorum stul•is? Will God give the Kingdom of heaven to madmen? fear not, all Are not madmen that have madness a Tenant in their hearts;
Though Sinne, the Deuils madde dogge hath bitten thee, and thou at first beginnest to runne franticke: yet apply the plaister of the bloud of Christ to thy sores.
Though Sin, the Devils mad dog hath bitten thee, and thou At First beginnest to run frantic: yet apply the plaster of the blood of christ to thy sores.
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This shall draw out the venome, and grace shall get the mastery of madnesse. Bee of good comfort, thou shalt not die franticke. Encourage thy selfe with a holy violence against thy fleshly lusts:
This shall draw out the venom, and grace shall get the mastery of madness. be of good Comfort, thou shalt not die frantic. Encourage thy self with a holy violence against thy fleshly Lustiest:
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hee hath ready prouided another materiall, locall, infernall Bedlam, a dungeon, not shallower then Hell, wherein there is no light of Sunne or Starre, no food but speckled Serpents, no liberty to straggle;
he hath ready provided Another material, local, infernal Bedlam, a dungeon, not Shallower then Hell, wherein there is no Light of Sun or Star, no food but speckled Serpents, no liberty to straggle;
but the Patients are bound with euerlasting chaynes; and himselfe (with his same-suffering spirites) doe eternally whip them with roddes of burning steele and yron. One houre in this Bedlam will tame the most sauage madde-men, that were euer nurst among wolues,
but the Patients Are bound with everlasting chains; and himself (with his same-suffering spirits) do eternally whip them with rods of burning steel and iron. One hour in this Bedlam will tame the most savage madmen, that were ever nursed among wolves,
howling like Dragons, that haue liued like Tygers. Thinke of this Bedlam, ye madde-men, Eccl. 11. Reioyce, O young man, in thy youth, &c. Reioyce, nay (it were somewhat well,
howling like Dragons, that have lived like Tigers. Think of this Bedlam, you madmen, Ecclesiastes 11. Rejoice, Oh young man, in thy youth, etc. Rejoice, nay (it were somewhat well,
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or if thou canst not yet bee madder, extend thy desires to finde out experimentall madnesse: but know thou, that for all these things, God will bring thee into iudgement:
or if thou Canst not yet be madder, extend thy Desires to find out experimental madness: but know thou, that for all these things, God will bring thee into judgement:
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Dauid seemed mad, but to King Achish: Wee are iudged mad-men, of none but madde-men, because wee runne not with them to the same excesse of riot, because wee cut short our affections of their vain delights,
David seemed mad, but to King Achish: we Are judged madmen, of none but madmen, Because we run not with them to the same excess of riot, Because we Cut short our affections of their vain delights,
Bee wise then in time, yee sonnes of men; trust not spirituall madnesse, lest it bring you to eternall Bedlam. From whose iawes when you are once entred, bee you neuer so tame, you cannot be deliuered. 3. The Period.
be wise then in time, ye Sons of men; trust not spiritual madness, lest it bring you to Eternal Bedlam. From whose Jaws when you Are once entered, be you never so tame, you cannot be Delivered. 3. The Period.
After that, they goe to the dead. Heres the end of mans progresse: now he betakes himselfe to his Standing-house, his Graue. The Period is deliuer'd Consequently. After that Discessiuely. they goe Discensiuely. downe to the dead.
After that, they go to the dead. Heres the end of men progress: now he betakes himself to his Standing-house, his Grave. The Period is Delivered Consequently. After that Discessiuely. they go Discensiuely. down to the dead.
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The Summe is, Death is the wages of sinne. 1. After that, they haue nourished euill and madnesse in their hearts, this is the successiue (not successefull) euent and consequence. 2. They goe, they shall trauell a new iourney, take an vnwilling walke;
The Sum is, Death is the wages of sin. 1. After that, they have nourished evil and madness in their hearts, this is the successive (not successful) event and consequence. 2. They go, they shall travel a new journey, take an unwilling walk;
and thou shalt perceyue, how they hasten to the graue: as if death were the gaole, prize or principall end, which the vanity of humane endeuours runnes at.
and thou shalt perceive, how they hasten to the graven: as if death were the gaol, prize or principal end, which the vanity of humane endeavours runs At.
Scio me gen••sse mortalem: so God the Father of all, may say of euery man liuing, Scio me creasse mortalem: I haue made a man that hath made himselfe mortal.
Scio me gen••sse mortalem: so God the Father of all, may say of every man living, Scio me crease mortalem: I have made a man that hath made himself Mortal.
if wee bee full of euill, and cherish madnesse in our hearts, we must to the dead. Wee haue sinnes enough, to bring vs all to the graue: God grant they bee not so violent,
if we be full of evil, and cherish madness in our hearts, we must to the dead. we have Sins enough, to bring us all to the graven: God grant they be not so violent,
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But I haue beene so prolixe in the former parts of the Sentence, that I must not dwell vpon the Period. Hee needs not bee tedious, that reades a Lecture of mortality. How many in the world,
But I have been so prolix in the former parts of the Sentence, that I must not dwell upon the Period. He needs not be tedious, that reads a Lecture of mortality. How many in the world,
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Liue the Life of grace, that wee may liue the life of glory. Then though we must goe to the dead, we shal rise from the dead; and liue with our God out of the reach of death for euer. Amen. FINIS.
Live the Life of grace, that we may live the life of glory. Then though we must go to the dead, we shall rise from the dead; and live with our God out of the reach of death for ever. Amen. FINIS.
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