Panacea Christiana, or, A Christians soueraigne salue for euery soare deliuered in two seuerall sermons, and now digested into one treatise : published for the vse of all distressed Christians.
Yet as in the large folio of the booke of Nature, though euery Creature carry in it the sparkles of the power, goodnesse, and prouidence of the Creator;
Yet as in the large folio of the book of Nature, though every Creature carry in it the sparkles of the power, Goodness, and providence of the Creator;
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so in the lesser Epitome of the Scripture, albeit all the parcels of sacred Writ, breath forth one and the selfe-same diuine truth in a most sweete and heauenly harmony;
so in the lesser Epitome of the Scripture, albeit all the parcels of sacred Writ, breath forth one and the selfsame divine truth in a most sweet and heavenly harmony;
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who for his labour, or his learning, was euer held the chiefest of the Apostles. Among the Epistles of Paul, his to the Romans (if such invaluable Iewels may be valued one with another,
who for his labour, or his learning, was ever held the chiefest of the Apostles. Among the Epistles of Paul, his to the Romans (if such invaluable Jewels may be valued one with Another,
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Sinne and Affliction. These like troublesome guests, and vnwelcome Inmates, so disturbe the peace of the Saints, while they lodge in these cottages of clay, that it makes them weary of their houses,
Sin and Affliction. These like troublesome guests, and unwelcome Inmates, so disturb the peace of the Saints, while they lodge in these cottages of clay, that it makes them weary of their houses,
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Here is that Gall and Wormwood which embitters all the sweets this world can affoord. To shut vp in a word, here is that Coloquintida which matres the other herbes,
Here is that Gall and Wormwood which embitters all the sweets this world can afford. To shut up in a word, Here is that Coloquintida which matres the other herbs,
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and makes thē that tasts cry, Death is the pot. Against both these, Paul addresses his discourse in this chapter, wherein like a valiant champion, expert in the Lords battailes, hauing mustred vp his forces,
and makes them that tastes cry, Death is the pot. Against both these, Paul Addresses his discourse in this chapter, wherein like a valiant champion, expert in the lords battles, having mustered up his forces,
and marshalled them in battaile array, in the Fore-front, he affronts sinne, the head of this Serpent, in the Rereward, he encounters with Affliction, the taile of this Serpent, the after a long skirmish, wins the field, and sounds the Triumph;
and marshaled them in battle array, in the Forefront, he affronts sin, the head of this Serpent, in the Rearward, he encounters with Affliction, the tail of this Serpent, the After a long skirmish, wins the field, and sounds the Triumph;
The Antidote against sin is propounded, verse 1. confirmed verse 2. prosecuted, applyed in the sequel to verse 17. The Cordials to mittigate the anguish of the crosse, are threefold.
The Antidote against since is propounded, verse 1. confirmed verse 2. prosecuted, applied in the sequel to verse 17. The Cordials to mitigate the anguish of the cross, Are threefold.
The first is, drawne from the end of it, our conformity to Christ verse 17. The second from the guide we haue in it, the Spirite helpeth 〈 ◊ 〉 infirmities, verse 26. The third is taken from the good issue wee shall haue out of it, verse 28. So that these words carry in them, a soueraigne Cordial against all miseries, crosses, calamities, whatsoeuer, wheresoeuer,
The First is, drawn from the end of it, our conformity to christ verse 17. The second from the guide we have in it, the Spirit Helpeth 〈 ◊ 〉 infirmities, verse 26. The third is taken from the good issue we shall have out of it, verse 28. So that these words carry in them, a sovereign Cordial against all misery's, Crosses, calamities, whatsoever, wheresoever,
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(We) of the manner how it is deliuered, euidently, confidently (Wee know:) for the substance in it you haue first the generality (all things) then the Harmony, (worke together:) thirdly, the scope or drift of their working (for good:) lastly, the description of the parties whom this concerns, from their inward affection (they that loue God) from their effectual vocation (that they are called of God:) from their eternall election (that they are called according to his purpose.)
(We) of the manner how it is Delivered, evidently, confidently (we know:) for the substance in it you have First the generality (all things) then the Harmony, (work together:) Thirdly, the scope or drift of their working (for good:) lastly, the description of the parties whom this concerns, from their inward affection (they that love God) from their effectual vocation (that they Are called of God:) from their Eternal election (that they Are called according to his purpose.)
These be the rude lineaments of our present discourse, which wee intend (by the Diuine Assistance ) to prosecute and pollish ouer with a second, & more accurate draught.
These be the rude lineaments of our present discourse, which we intend (by the Divine Assistance) to prosecute and polish over with a second, & more accurate draught.
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That which first offers it selfe to our Meditation, is the Connexion, which shall bee dispatched in a word (Also:) this copulatiue particle like some corner stone in a curious structure, knits this verse to the verses immediately preceding;
That which First offers it self to our Meditation, is the Connexion, which shall be dispatched in a word (Also:) this copulative particle like Some corner stone in a curious structure, knits this verse to the Verses immediately preceding;
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as if the Apostle had deliuered himselfe more plainely and fully. If this be not sufficient to strengthen your feeble knees, to erect your deiected spirits;
as if the Apostle had Delivered himself more plainly and Fully. If this be not sufficient to strengthen your feeble knees, to erect your dejected spirits;
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that suffering is the way to glory, that by the Crosse you doe but climbe to this Crowne; that Mount Caluary lies onely in the rhode to Mount Tabor; that heerein stands your conformitie to him, vvho vvas consecrated your High-Priest by Affliction.
that suffering is the Way to glory, that by the Cross you do but climb to this Crown; that Mount Calvary lies only in the Rhode to Mount Tabor; that herein Stands your conformity to him, who was consecrated your High-Priest by Affliction.
if the presence, the assistance of that Spirit of Consolation, that Comforter, who is Comfort it selfe, cannot cheare your disconsolated spirits, nor asswage your sorrow;
if the presence, the assistance of that Spirit of Consolation, that Comforter, who is Comfort it self, cannot cheer your disconsolated spirits, nor assuage your sorrow;
adde to the former heape a serious meditation of the power & ouer-ruling Prouidence of your heauenly Father, whereby all things are so wisely disposed,
add to the former heap a serious meditation of the power & overruling Providence of your heavenly Father, whereby all things Are so wisely disposed,
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so sweetly carried, so cunningly contriued, that what-euer happens in the world, all worke together for the best of them that loue God, &c. All things and among the rest your afflictions which are so far frō preiudicing your fatuation, that they aduance it;
so sweetly carried, so cunningly contrived, that whatever happens in the world, all work together for the best of them that love God, etc. All things and among the rest your afflictions which Are so Far from prejudicing your fatuation, that they advance it;
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so farre from being (as your deeme in your weake distempers) clogges to wedge you to the earth, that they proue after a sort as wings, whereby you soare aloft to heauen:
so Far from being (as your deem in your weak distempers) clogs to wedge you to the earth, that they prove After a sort as wings, whereby you soar aloft to heaven:
so farre from being Scala inferni, a p•acipice from whence your soules should bee tumbled headlong into the infernall Lake, that indeed they proue to be a Scala coeli, a Iaakobs ladder, vpon whose staires the Angels of God are continually ascending and descending, by which steps the Elect mount into Abrams, bosome.
so Far from being Scala inferni, a p•acipice from whence your Souls should be tumbled headlong into the infernal Lake, that indeed they prove to be a Scala coeli, a Iaakobs ladder, upon whose stairs the Angels of God Are continually ascending and descending, by which steps the Elect mount into Abrams, bosom.
He that hath but halfe an eye, may now see the drift of the Apostle, which is to reach foorth a strong Cable of Consolation; vnto those poore Saints and seruants of God;
He that hath but half an eye, may now see the drift of the Apostle, which is to reach forth a strong Cable of Consolation; unto those poor Saints and Servants of God;
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who sayling in the troublesome Sea of this tumultuous world, hauing encountred with great storms, and now almost ouer-whelmed with the succession of many hideous waues one pressing on another;
who sailing in the troublesome Sea of this tumultuous world, having encountered with great storms, and now almost overwhelmed with the succession of many hideous waves one pressing on Another;
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so, their Comforts are many; the Afflictions of the iust goe not single, but by throngs & troopes: one following on the neck, one treading vpon the heele of another:
so, their Comforts Are many; the Afflictions of the just go not single, but by throngs & troops: one following on the neck, one treading upon the heel of Another:
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Velus vnda vndam, as waues seconds waue in the Sea; neither are their consolations single. Loe here is a double, nay a trebble ground of solid comfort;
Velus Unda vndam, as waves seconds wave in the Sea; neither Are their consolations single. Loe Here is a double, nay a treble ground of solid Comfort;
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(there's the crosse.) In me you shall haue peace; there's the comfort. Through many tribulations you must enter into the kingdome of heauen. Tribulations, many Tribulations; there's many crosses;
(there's the cross.) In me you shall have peace; there's the Comfort. Through many tribulations you must enter into the Kingdom of heaven. Tribulations, many Tribulations; there's many Crosses;
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we are persecuted, but not forsaken, cast downe, but wee perish not, &c. It is very remarkable to obserue how the crosses & comforts, with which that chosen vessell was laded, poised, and ballanced each other:
we Are persecuted, but not forsaken, cast down, but we perish not, etc. It is very remarkable to observe how the Crosses & comforts, with which that chosen vessel was jaded, poised, and balanced each other:
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This serues (that I may descend frō the confirmation of the point vnto application, which is the life of all teaching) to minister matter of Thankfulnesse, of Instruction, of Meditation. Of Thankfulnes first.
This serves (that I may descend from the confirmation of the point unto application, which is the life of all teaching) to minister matter of Thankfulness, of Instruction, of Meditation. Of Thankfulness First.
How should euery Christians hart be rauished with this consideration and transported euen beyond it selfe, with the gratefull acknowledgement of so high a fauour? The God of Consolation is no niggard of his Cordials; he pinches not, he spares not,
How should every Christians heart be ravished with this consideration and transported even beyond it self, with the grateful acknowledgement of so high a favour? The God of Consolation is no niggard of his Cordials; he pinches not, he spares not,
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but giues vs into our bosome a good treasure shaken together pressed downe, running ouer & wilt thou show thy selfe a niggard in the retribution of Thankes? Is Gods hand opened & thine shut? Is Gods heart enlarged and are thy bowels strained? Shall the Creator giue vnto the Creature a Cup of Consolation, a Cup brimfull an ouer-flowing Cup, and shall not the Creature take vp (with the Princely Prophet) the cup of saluation? Will ye thus requite the Lord, O ye foolish people and vnthankfull? Si ingratum dixeris omnia dixeris.
but gives us into our bosom a good treasure shaken together pressed down, running over & wilt thou show thy self a niggard in the retribution of Thanks? Is God's hand opened & thine shut? Is God's heart enlarged and Are thy bowels strained? Shall the Creator give unto the Creature a Cup of Consolation, a Cup brimful an overflowing Cup, and shall not the Creature take up (with the Princely Prophet) the cup of salvation? Will you thus requite the Lord, Oh you foolish people and unthankful? Si Ungrateful Dixers omnia Dixers.
As the Hart brayeth after the riuers of water, so let thy disconsolated soule pant and thirst after these Christall streames of liuing water, which issuing from the threshold of the Sanctuary, makes glad the Citty of our God Heere bee those Apples of Paradise, those flaggons of Wine, the true Aqua vitae, which can fetch vs againe in our deepest swoundes, which alone can refresh vs in our greatest Agonies. Heere is the oyle of gladnesse, the balme of Gilead; heere wee may sucke, and be delighted;
As the Heart Brayeth After the Rivers of water, so let thy disconsolated soul pant and thirst After these Crystal streams of living water, which issuing from the threshold of the Sanctuary, makes glad the city of our God Here be those Apples of Paradise, those flaggons of Wine, the true Aqua vitae, which can fetch us again in our Deepest swounds, which alone can refresh us in our greatest Agonies. Here is the oil of gladness, the balm of Gilead; Here we may suck, and be delighted;
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or if they flow from any other spring, they are not liuing, but dead waters: not sweete but bitter streames, corroding not comforting the bowels into which they descend.
or if they flow from any other spring, they Are not living, but dead waters: not sweet but bitter streams, corroding not comforting the bowels into which they descend.
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These sacred volumes are not vnfitly resembled by one of the Ancients, to an Apothecaries shop, richly furnished with salues for euery sore, with receits and remedies for euery malady.
These sacred volumes Are not unfitly resembled by one of the Ancients, to an Apothecaries shop, richly furnished with Salves for every soar, with receits and remedies for every malady.
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Our care and wisedome must induce vs so familiarly to acquaint our selues with the seuerall compositions, that in all our extremities, we may be able on a sodaine to fetch and cull out proper salues for any sores; fit receites against any distemper.
Our care and Wisdom must induce us so familiarly to acquaint our selves with the several compositions, that in all our extremities, we may be able on a sudden to fetch and cull out proper Salves for any sores; fit receits against any distemper.
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If there bee such store of comforts suggested to vs on earth, what thinke you is reserued for vs in heauen? The greatest measure of consolation we can haue here, is nothing in comparison of what wee shall haue ther.
If there be such store of comforts suggested to us on earth, what think you is reserved for us in heaven? The greatest measure of consolation we can have Here, is nothing in comparison of what we shall have there.
heere wee haue but the first fruites, there is the haruest; here our comfort is but in the seed, there is the full croppe; heere wee haue but the earnest, there is the inheritance;
Here we have but the First fruits, there is the harvest; Here our Comfort is but in the seed, there is the full crop; Here we have but the earnest, there is the inheritance;
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The naturall man perceiueth not the things of God; neither indeed can hee: So Paule, 1. Corinth. 2.14. He perceiueth not the things of God: there is his inability;
The natural man perceives not the things of God; neither indeed can he: So Paul, 1. Corinth. 2.14. He perceives not the things of God: there is his inability;
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that All things shall worke together to the best of them that loue God, &c. You shal seeme to him a Barbarian, or (as the Athenians censured Paule. ) you must passe for a babler and broacher of new Doctrine;
that All things shall work together to the best of them that love God, etc. You shall seem to him a Barbarian, or (as the Athenians censured Paul.) you must pass for a babbler and broacher of new Doctrine;
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Giue him Hay, Prouender, Huskes, and Acornes, the Leekes and Onions of Aegypt; he will not sticke to bid much good may your Spirituall consolations do you;
Give him Hay, Provender, Husks, and Acorns, the Leeks and Onions of Egypt; he will not stick to bid much good may your Spiritual consolations do you;
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Let me haue the Res, the possession and fruition of my desires, take you the Spes, the expectation of I know not what golden Mountaines, which your crackt braines promise to themselues.
Let me have the Rest, the possession and fruition of my Desires, take you the Spes, the expectation of I know not what golden Mountains, which your cracked brains promise to themselves.
As our Sauiour spake sometimes to the woman of Canaan, if thou knewest the gift of God, and who it is that speaketh vnto thee, thou wouldst haue asked & be would haue giuen vnto thee of the water of the Well of life to drinke freely.
As our Saviour spoke sometime to the woman of Canaan, if thou Knewest the gift of God, and who it is that speaks unto thee, thou Wouldst have asked & be would have given unto thee of the water of the Well of life to drink freely.
So say I vnto thee, O thou silly sottish Muck-worme, if thou couldst but tast the delicacy of this hid Manna, this Angelicall prouision, this super-coelestiall and soule-rauishing consolation, with which the Righteous Man is dayly, hourely, solaced;
So say I unto thee, Oh thou silly sottish Muckworm, if thou Couldst but taste the delicacy of this hid Manna, this Angelical provision, this super-coelestiall and Soul ravishing consolation, with which the Righteous Man is daily, hourly, solaced;
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how wouldst thou loath the dirt and dung of this world? How wouldst thou (with Davids Worthyes) breake thorough a whole hoast of Philistims to get but a few drops of the water of this Bethel; which now is powred forth vnto thee (as it were) by pale-fuls, and thou sufferest it to bee spilt on the ground;
how Wouldst thou loath the dirt and dung of this world? How Wouldst thou (with Davids Worthies) break through a Whole host of philistines to get but a few drops of the water of this Bethel; which now is poured forth unto thee (as it were) by pale-fuls, and thou sufferest it to be spilled on the ground;
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But what do I wasting my spirits, and abusing your patience, while I direct my discourse to the belly, which hath no eares? I will now addresse my selfe to the hungry empty soule.
But what do I wasting my spirits, and abusing your patience, while I Direct my discourse to the belly, which hath no ears? I will now address my self to the hungry empty soul.
Is there any heere whose bowels are kindled, whose affections are enflamed? Is there any, that longs to haue a share in this inestimable Treature? That longs to sip of this cup? I know no surer way, no better counsell can bee giuen him,
Is there any Here whose bowels Are kindled, whose affections Are inflamed? Is there any, that longs to have a share in this inestimable Treature? That longs to sip of this cup? I know no Surer Way, no better counsel can be given him,
then to interest himselfe in the society of the Saints. Labour to bee of that communion; bee one of that Incorporation, and this praerogatiue granted to them, will not bee denyed to thee.
then to Interest himself in the society of the Saints. Labour to be of that communion; be one of that Incorporation, and this prerogative granted to them, will not be denied to thee.
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(Wee know:) a word that imports both the perspicuity and certainety of this diuine Aphorisme. This knowledge was no bare speculation, but a practicall obseruation; not a meere Notion or naked conception of the braine,
(we know:) a word that imports both the perspicuity and certainty of this divine Aphorism. This knowledge was no bore speculation, but a practical observation; not a mere Notion or naked conception of the brain,
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if we do but carefully obserue the carriage of God towards our selues, or any of the Saints, trace him in all his passages, you may easily sent out the print of his footsteppes;
if we do but carefully observe the carriage of God towards our selves, or any of the Saints, trace him in all his passages, you may Easily sent out the print of his footsteps;
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as to bee ignorant of those priuiledges which are granted by custome or fauour to the meanest occupation? What a shame were it then for any professed Christian to bee vtterly vnacquainted with so maine a priuiledge proper only to those of that coate? Proprium Quarto modo (as Schoolemen deliuer it) omni Soli semper. Agreeing to all Christians, onely to a Christian,
as to be ignorant of those privileges which Are granted by custom or favour to the Meanest occupation? What a shame were it then for any professed Christian to be utterly unacquainted with so main a privilege proper only to those of that coat? Proprium Quarto modo (as Schoolmen deliver it) omni Soli semper. Agreeing to all Christians, only to a Christian,
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This Knowledge is the Mother of all spirituall Courage, Constancie, Patience, and Perseuerance. This is the wise mans harbour, which secures him in the greatest stormes.
This Knowledge is the Mother of all spiritual Courage, Constancy, Patience, and Perseverance. This is the wise men harbour, which secures him in the greatest storms.
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What though the earth be mooued? What though the Sea rore & make a noyse? The mountaines be tumbled into the middest of the Sea? What though the whole world bee in a tumultuous vprore, running into a Chaos of Confusion? That heart which hath planted it selfe on this Rocke, is no whit affraid of euill tydings, stands as Mount Sion, which cannot bee moued.
What though the earth be moved? What though the Sea roar & make a noise? The Mountains be tumbled into the midst of the Sea? What though the Whole world be in a tumultuous uproar, running into a Chaos of Confusion? That heart which hath planted it self on this Rock, is no whit afraid of evil tidings, Stands as Mount Sion, which cannot be moved.
Why? It knowes that wise Pilot which sits aboue, does not only see whateuer fals out in the glassy Sea of this world (amiddest all the weltrings and changes of the same) but so disposes of euery particular accident, that it turnes to the generall good of his seruants.
Why? It knows that wise Pilot which sits above, does not only see whatever falls out in the glassy Sea of this world (amidst all the weltrings and changes of the same) but so disposes of every particular accident, that it turns to the general good of his Servants.
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Euery man hazards in his calling, yet are but vncertaine Venturers, ignorant of the issue. The Greedy Aduenturer, seeking to encrease his stocke, loses many times both it, and himselfe.
Every man hazards in his calling, yet Are but uncertain Venturers, ignorant of the issue. The Greedy Adventurer, seeking to increase his stock, loses many times both it, and himself.
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What made that stripling Dauid (that Noble & Diuine Sparke of Magnanimity) runne hastily to encounter with that Gygantean Monster, Goliah? He knew Iehouah would close his Enemy in his hand? What whetted Gedeons valour to march on so boldly with a handfull of men,
What made that stripling David (that Noble & Divine Spark of Magnanimity) run hastily to encounter with that Gigantean Monster, Goliath? He knew Jehovah would close his Enemy in his hand? What whetted Gedeons valour to march on so boldly with a handful of men,
and a few earthen pitchers, against so numerous an hoast of armed Midianites? He knew the euent, God assured him of victory. What encoraged the three Children,
and a few earthen pitchers, against so numerous an host of armed midianites? He knew the event, God assured him of victory. What encouraged the three Children,
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and so animated them, that they ran as willingly into the hot fiery Furnace, as it were to a bed of Doune, or Roses? They knew theyr God was able to deliuer them.
and so animated them, that they ran as willingly into the hight fiery Furnace, as it were to a Bed of Down, or Roses? They knew their God was able to deliver them.
Why should we then be affraide (if our Lord and Master call vs forth) to grapple with the Goliah of Affliction, to encounter with a whole hoast of crosses, to drinke of the bitter water of Marah, or to vndergo the fiery Tryall? Lord strengthen our faith, that we quaile not in the day of Battell,
Why should we then be afraid (if our Lord and Master call us forth) to grapple with the Goliath of Affliction, to encounter with a Whole host of Crosses, to drink of the bitter water of Marah, or to undergo the fiery Trial? Lord strengthen our faith, that we quail not in the day of Battle,
if in the falling off from this point, I fal foul upon those fresh-watered & white liuer'd Souldiers, who sailing vpon the rough seas of this World, are gashed with euery storme,
if in the falling off from this point, I fall foul upon those fresh-watered & white livered Soldiers, who sailing upon the rough Seas of this World, Are gashed with every storm,
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Or makes them cry out with Peter, Master saue me, I perish. Whence this? but because we look only on things which are seene, not on things vvhich are not seene;
Or makes them cry out with Peter, Master save me, I perish. Whence this? but Because we look only on things which Are seen, not on things which Are not seen;
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(Hinc illae lachrymae.) Hence those feares, those feares, those vnlawfull shifts plotted and practised to wind our selues out of such greeuous perplexities.
(Hinc Those lachrymae.) Hence those fears, those fears, those unlawful shifts plotted and practised to wind our selves out of such grievous perplexities.
(fw-la fw-la fw-la.) av d n2, d n2, d j n2 vvn cc vvd pc-acp vvi po12 n2 av pp-f d j n2.
These haue no faith, or at best are but men of little faith, as our Sauiour increpates his Disciples, if their NONLATINALPHABET were come to full growth to a NONLATINALPHABET:
These have no faith, or At best Are but men of little faith, as our Saviour increpates his Disciples, if their were come to full growth to a:
If any thinke I haue dwelt too long in the Portall, let this content them, we are now in the Palace: we haue beene long in cracking the shell, that your appetites might bee whetted to long for the kernell.
If any think I have dwelled too long in the Portal, let this content them, we Are now in the Palace: we have been long in cracking the shell, that your appetites might be whetted to long for the kernel.
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(All things:) Now, few not many, but (All) none excepted (worke together.) Many and sundry Agents are found in the world, whose course and scope, whose aime and ends,
(All things:) Now, few not many, but (All) none excepted (work together.) Many and sundry Agents Are found in the world, whose course and scope, whose aim and ends,
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and actions are not the same; they communicate not their secrets each to other; yea, their intentions are diuers; nay aduerse, one thwarting, crossiing another;
and actions Are not the same; they communicate not their secrets each to other; yea, their intentions Are diverse; nay adverse, one thwarting, crossiing Another;
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yet the ouer-ruling Prouidence of that supreme Moderator and sole Monarch of Heauen and earth, so swaies all subordinate and inferior instruments, that in the midst of their mutuall iarres and oppositions, they conspire in a sacred Harmony; as if they were entred into a holy league, or some sacred combination for the good of his chosen:
yet the overruling Providence of that supreme Moderator and sole Monarch of Heaven and earth, so sways all subordinate and inferior Instruments, that in the midst of their mutual jars and oppositions, they conspire in a sacred Harmony; as if they were entered into a holy league, or Some sacred combination for the good of his chosen:
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all their proiects and practices tend or shall turne to the good of the Elect. If I were discoursing among Philosophers, me thinks they might excellently be shadowed out by the Reuolution of the Heauens. Euery Planet moues in it owne proper Orbe; their motions are not all alike, but various; nay, opposite each vnto other.
all their projects and practices tend or shall turn to the good of the Elect. If I were discoursing among Philosophers, me thinks they might excellently be shadowed out by the Revolution of the Heavens. Every Planet moves in it own proper Orb; their motions Are not all alike, but various; nay, opposite each unto other.
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If I were to discourse among States-men; I would wish them to obserue the wise and politicke carriage of a Prouident Prince; who meeting with opposite factions in his State,
If I were to discourse among Statesmen; I would wish them to observe the wise and politic carriage of a Provident Prince; who meeting with opposite factions in his State,
It is apparant enough what Good the Apostle driues at, not euery good but the best good; not the Naturall or Ciuill good: (both these vanish as drosse in the furnace of affliction:) but the Spirituall, the Eternall good, which abides the fiery triall,
It is apparent enough what Good the Apostle drives At, not every good but the best good; not the Natural or Civil good: (both these vanish as dross in the furnace of affliction:) but the Spiritual, the Eternal good, which abides the fiery trial,
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shall further their Sanctification, their Saluation; shal make them more holy heere, more happie hereafter, more gracious on earth, more glorious in heauen.
shall further their Sanctification, their Salvation; shall make them more holy Here, more happy hereafter, more gracious on earth, more glorious in heaven.
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A Paradox which soundes harsh, and must needs grate the eares of a carnall Nichodemus, a conceit most absurd in the iudgement of flesh and blood, contrary to sense and experience;
A Paradox which sounds harsh, and must needs grate the ears of a carnal Nicodemus, a conceit most absurd in the judgement of Flesh and blood, contrary to sense and experience;
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What all things (sayth the Father?) what, all euill? what, sinne? what, Affliction? (He that puts the question, assoyles it) Yea, all things. A large word, of a wide extent, yet not too large.
What all things (say the Father?) what, all evil? what, sin? what, Affliction? (He that puts the question, assoils it) Yea, all things. A large word, of a wide extent, yet not too large.
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Generall assertions auaile little, the whole waight of our comfort, lies in the induction of Particulars. Giue mee leaue therefore to run through all things, and to extract this Quintessence of consolation from euery thing.
General assertions avail little, the Whole weight of our Comfort, lies in the induction of Particulars. Give me leave Therefore to run through all things, and to extract this Quintessence of consolation from every thing.
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Briefely then, all Good, whether supreme or subordinate. Supreme God himselfe, whether we consider him in his Nature or Workes. For his attributes, His Wisedome is their Pilot, his Power their Bulwarke, his Faithfulnesse their Anchor, his Prouidence their Purueighor. His Iustice keepes them from Presumption, his Mercy from Despaire. His Omniscience serues as a Bridle, to curb them from dooing euill. The Face of the Lord is against them that do euill;
Briefly then, all Good, whither supreme or subordinate. Supreme God himself, whither we Consider him in his Nature or Works. For his attributes, His Wisdom is their Pilot, his Power their Bulwark, his Faithfulness their Anchor, his Providence their Purueighor. His justice keeps them from Presumption, his Mercy from Despair. His Omniscience serves as a Bridle, to curb them from doing evil. The Face of the Lord is against them that do evil;
they crie out Digitus Dei est. Sometimes he works aboue, against meanes, then indeede his Glorie shines out most brightly this fils them with wonder and amazement, causing them to breake out with the Apostle:
they cry out Digitus Dei est. Sometime he works above, against means, then indeed his Glory shines out most brightly this fills them with wonder and amazement, causing them to break out with the Apostle:
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Rom. 11, 43. God the Father is their Creator, and Preseruer; God the Sonne, their Sauiour and Redeemer; God the holy Ghost, their Sanctifier and Comforter.
Rom. 11, 43. God the Father is their Creator, and Preserver; God the Son, their Saviour and Redeemer; God the holy Ghost, their Sanctifier and Comforter.
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As God the supreme Agent, so all Creatures in subordination to his will, worke for the good of his Chosen, Whether Men or Angelles. Lower we may not descend,
As God the supreme Agent, so all Creatures in subordination to his will, work for the good of his Chosen, Whither Men or Angels. Lower we may not descend,
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Angels: what's their office? are they not sent forth as Ministring Spirits for the good of the elect? Heb. 11, 14 In our Insancie, these heauenly peeres carry vs in their Armes as Nurses, least we should dash our feete against a stone.
Angels: what's their office? Are they not sent forth as Ministering Spirits for the good of the elect? Hebrew 11, 14 In our Insancie, these heavenly Peers carry us in their Arms as Nurse's, lest we should dash our feet against a stone.
In our Nonage, they serue as Tutors or Gouernours, secretly instigating vs to good, disswading from euill. Are we in prison? they can knocke off our Fetters, open the Brazen gates, and set vs at liberty to shift for our liues.
In our Nonage, they serve as Tutors or Governors, secretly instigating us to good, dissuading from evil. are we in prison? they can knock off our Fetters, open the Brazen gates, and Set us At liberty to shift for our lives.
At our Death, they stand ready to receiue our flitting soules, and to carry them into Abrahams bosome. At the Resurrection, they gather the Bodies of the Saints from the foure Corners of the world.
At our Death, they stand ready to receive our flitting Souls, and to carry them into Abrahams bosom. At the Resurrection, they gather the Bodies of the Saints from the foure Corners of the world.
(Men.) All Ordinances among Men make for them, whether Ciuil or Ecclesiasticall. Ciuill Magistrates are Nursing Fathers & nursing Mothers to the Church;
(Men.) All Ordinances among Men make for them, whither Civil or Ecclesiastical. Civil Magistrates Are Nursing Fathers & nursing Mother's to the Church;
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Guides, reducing those silly sheepe, wandering in the by-pathes of Error, into the way of peace. Watchmen, which standing on the Lords watch-Tower, keepe Centinel;
Guides, reducing those silly sheep, wandering in the bypaths of Error, into the Way of peace. Watchmen, which standing on the lords watch-Tower, keep Centinel;
The Sacraments are the Broad Seales of the great King of Kings, to ratifie and confirme that Magna Charta, their Great Charter, whereby they lay clayme to that Immortall inheritance.
The Sacraments Are the Broad Seals of the great King of Kings, to ratify and confirm that Magna Charta, their Great Charter, whereby they lay claim to that Immortal inheritance.
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For Outward good things, whether Bona Animi, Bona Corporis, or Bona Fortunae, euen these become truely good. The gifts of the mind, acutenes of Wit, is to them as that sword of Alexander, by whose keen edge they are made able to vntie or cut asunder the Gordian knots of all Sophisticall Dilemmaes. Depth of iudgement so grounds them in the knowledge of the Truth, that like Trees which haue taken deepe root, they cannot easily be tossed too and fro with euery blast of Doctrine; yea the gifts of Reprobates aduance the good of the Elect. Who may saue others, but themselues they cannot saue;
For Outward good things, whither Bona Animi, Bona Corporis, or Bona Fortunae, even these become truly good. The Gifts of the mind, acuteness of Wit, is to them as that sword of Alexander, by whose keen edge they Are made able to untie or Cut asunder the Gordian knots of all Sophistical Dilemmas. Depth of judgement so grounds them in the knowledge of the Truth, that like Trees which have taken deep root, they cannot Easily be tossed too and from with every blast of Doctrine; yea the Gifts of Reprobates advance the good of the Elect. Who may save Others, but themselves they cannot save;
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If they become Fauourites to Great men, Lot Ioseph, Dauid, Nehemiah, Mordecai, rise and climbe. When the righteous are exalted, the City shall flourish.
If they become Favourites to Great men, Lot Ioseph, David, Nehemiah, Mordecai, rise and climb. When the righteous Are exalted, the city shall flourish.
Now they are Eies to the blind, Clothes to the naked, Feete to the lame: their Morsels are neuer eaten alone, the loines of the poore shall blesse them.
Now they Are Eyes to the blind, Clothes to the naked, Feet to the lame: their Morsels Are never eaten alone, the loins of the poor shall bless them.
My promise was not to dwel on this branch, which requires not confirmation, but onely illustration. Why should I waste the time, in prouing what none denies? Here's the maine Scruple, a Quaere not easily assoyl'd:
My promise was not to dwell on this branch, which requires not confirmation, but only illustration. Why should I waste the time, in proving what none Denies? Here's the main Scruple, a Quaere not Easily assoiled:
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That of our first Parents? Our Apostacie from God in the first Adam, made way for the incarnation of the Second. Had wee not fallen in Adam, wee could neuer haue stood in Christ. Our Happinesse at the first was put into our owne hands;
That of our First Parents? Our Apostasy from God in the First Adam, made Way for the incarnation of the Second. Had we not fallen in Adam, we could never have stood in christ. Our Happiness At the First was put into our own hands;
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but how easily were we beguiled by that wily Serpent (like little Children, that will part with Gold for a Nut-shelle) to let goe God, Heauen, our Soules, and all for an Apple. Whereas now, this Iewell is kept vnder looke and key, in the Bosome of God, conueighed to vs by our Head Christ Iesus;
but how Easily were we beguiled by that wily Serpent (like little Children, that will part with Gold for a Nut-shelle) to let go God, Heaven, our Souls, and all for an Apple. Whereas now, this Jewel is kept under look and key, in the Bosom of God, conveyed to us by our Head christ Iesus;
our Happinesse is enlarged, confirmed, & we may triumphingly conclude with the Philosopher: NONLATINALPHABET. Wee had perished, if we had not perished.
our Happiness is enlarged, confirmed, & we may triumphingly conclude with the Philosopher:. we had perished, if we had not perished.
That which flowes from our first Parents, whether Originall Corruption, or Actuall Transgression. Originall Corruption, howeuer it sticke close to all the sonnes of Adam, as an Hereditary Leprosie bred in the flesh, & wil not our of the bone. Wel may it bee subdued, rooted out it cannot be.
That which flows from our First Parents, whither Original Corruption, or Actual Transgression. Original Corruption, however it stick close to all the Sons of Adam, as an Hereditary Leprosy bred in the Flesh, & will not our of the bone. Well may it be subdued, rooted out it cannot be.
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This tainture sieges on the wholeman in the vnion of the Soule to the Body, and therefore cannot be extirpated, eradicated, till the finall separation of the Body from the Soule.
This tainture sieges on the wholeman in the Union of the Soul to the Body, and Therefore cannot be extirpated, eradicated, till the final separation of the Body from the Soul.
and renders him more odious in the sight of God then a Toade, Snake, or Serpent can be hateful to vs, doe not make him out of loue with himselfe, I know not what will.
and renders him more odious in the sighed of God then a Toad, Snake, or Serpent can be hateful to us, do not make him out of love with himself, I know not what will.
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if they may with the poore Woman in the Gospell) but steale a touche of the Hemme of our Sauiours Garment, that so this Issue of blood may bee stanched,
if they may with the poor Woman in the Gospel) but steal a touch of the Hem of our Saviour's Garment, that so this Issue of blood may be staunched,
and this Spring of Corruption dryed vppe, which of it selfe like a seething pot, is euer sending vp a filthy Scumme, and like the raging Sea, is euer foaming out myre and dirt.
and this Spring of Corruption dried up, which of it self like a seething pot, is ever sending up a filthy Scum, and like the raging Sea, is ever foaming out mire and dirt.
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Actual transgressions, the cursed fruit sprowting from that roote of Bitternesse, whether Lesser or Greater, are made vsefull to the Elect. Smaller, in the Vnderstanding; Errours and doubting, occasions them to get a surer resolution, a scrupulous mind; (I meane not of such as are more nice then wise, which makes doubts where none is,
Actual transgressions, the cursed fruit sprouting from that root of Bitterness, whither Lesser or Greater, Are made useful to the Elect. Smaller, in the Understanding; Errors and doubting, occasions them to get a Surer resolution, a scrupulous mind; (I mean not of such as Are more Nicaenae then wise, which makes doubts where none is,
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The Corinthians staggering in that high point of the Resurrection; gaue a hint to Paule, for the wiping out of all scruples both in themselues and others.
The Corinthians staggering in that high point of the Resurrection; gave a hint to Paul, for the wiping out of all scruples both in themselves and Others.
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No truths more cleare now then those which haue beene heretofore most controuersall. In the Affections. Their proanenesse to anger, wrath, dissention, Aemulation, secret heart-burning, open distaste:
No truths more clear now then those which have been heretofore most controversal. In the Affections. Their proanenesse to anger, wrath, dissension, Emulation, secret heartburning, open distaste:
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now they learne to curbe their exorbitant passions, and will not be not so foolish as to lay the reines on the neckes of those vnruly horses, which if they once get head will indanger their owne necke and their Masters too.
now they Learn to curb their exorbitant passion, and will not be not so foolish as to lay the reins on the necks of those unruly Horses, which if they once get head will endanger their own neck and their Masters too.
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like a Thiefe in the Candle wasting all, or like some blazing Comets prodigiously portending ruine and desolation to that Soule which is so fouly ouer-taken:
like a Thief in the Candle wasting all, or like Some blazing Comets prodigiously portending ruin and desolation to that Soul which is so foully overtaken:
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yet out of this Ranke poison the Grand Physitian fetches a Soueraigne Treacle, vsing the blood of the Scorpion to cure the sting of the Scorpion. This turnes to their owne good, the good of their Brethren.
yet out of this Rank poison the Grand physician Fetches a Sovereign Treacle, using the blood of the Scorpion to cure the sting of the Scorpion. This turns to their own good, the good of their Brothers.
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These foule Enormities whereby they become Publike scandals to God and Man, are those stinging Coraziues which eate downe that Pride of heart, and selfe-conceitednesse, to too much ouerweening their owne worth.
These foul Enormities whereby they become Public scandals to God and Man, Are those stinging Coraziues which eat down that Pride of heart, and Self-conceitedness, to too much overweening their own worth.
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Secondly, as it make them more humble in themselues, so it renders them more gentle to their Brethren. If any man be fallen by occasion into any fault, restore such a one with the Spirit of meeknesse is the Iniunction of the Apostle.
Secondly, as it make them more humble in themselves, so it renders them more gentle to their Brothers. If any man be fallen by occasion into any fault, restore such a one with the Spirit of meekness is the Injunction of the Apostle.
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(Starres of the first Magnitude) to fall fearefully into grosse sinnes, that they might put to their helping hand, to raise vp others more willingly, and instruct them more feelingly.
(Stars of the First Magnitude) to fallen fearfully into gross Sins, that they might put to their helping hand, to raise up Others more willingly, and instruct them more feelingly.
These Nocumenta are to them Documenta; If they learne wisdom by other mens harmes, much more by their Owne. Such falles and shrewd knockes, teach them to looke before them,
These nocumenta Are to them Documenta; If they Learn Wisdom by other men's harms, much more by their Own. Such falls and shrewd knocks, teach them to look before them,
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For Comfort: How many thousands had beene plunged into the Gulfe of Despaire, had they not bene vpheld by the miscarriage of some few of the Saints? Hast thou bene an Adulterer, a Murtherer, violating the Bed first,
For Comfort: How many thousands had been plunged into the Gulf of Despair, had they not be upheld by the miscarriage of Some few of the Saints? Hast thou be an Adulterer, a Murderer, violating the Bed First,
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and selling the needy for shooes? Zacheus comes to thee, Repent, Beleeue, and dispaire not, for I was an Oppressing-Exactor, an Exacting Oppresor, yet Saluation came vnder my Roofe,
and selling the needy for shoes? Zacchaeus comes to thee, repent, Believe, and despair not, for I was an Oppressing-Exactor, an Exacting Oppresor, yet Salvation Come under my Roof,
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and I was made the Childe of Abram. Hast thou bin a Bloudie Persecutor, an horrible Blasphemer? Paul comes to thee, Repent, Beleeue, dispaire not, I worried the tender Lambes of Christ (cruell Woolfe and Tyger as I was) & made much hauocke of the Flocke:
and I was made the Child of Abram. Hast thou been a Bloody Persecutor, an horrible Blasphemer? Paul comes to thee, repent, Believe, despair not, I worried the tender Lambs of christ (cruel Wolf and Tiger as I was) & made much havoc of the Flock:
and now art gasping out thy last breath, thy heart-strings readie to cracke assunder, thy Soule almost torne from thy Body; the Theefe on the Crosse cries to thee, Repent, Beleeue, and dispaire not;
and now art gasping out thy last breath, thy heartstrings ready to Crac asunder, thy Soul almost torn from thy Body; the Thief on the Cross cries to thee, repent, Believe, and despair not;
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yet was I receiued into Paradise. Wherefore are these things written but for our Instruction and Comfort? These foule Crimes are recorded not in hatred to them, but in Loue to vs. For Caution secondly.
yet was I received into Paradise. Wherefore Are these things written but for our Instruction and Comfort? These foul Crimes Are recorded not in hatred to them, but in Love to us For Caution secondly.
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Who are we that we should presume of our owne strength, when wee see the weaknesse of those Braue Worthies? Let him that standeth take heed least he fall.
Who Are we that we should presume of our own strength, when we see the weakness of those Brave Worthies? Let him that Stands take heed lest he fallen.
Hast thou forgotten to bee mercifull? Hast thou shut vp thy louing kindnesse in euerlasting forgetfulnesse? How long (Lord) how long, wilt thou absent thy selfe for euer? This made Iob a terror to himselfe.
Hast thou forgotten to be merciful? Hast thou shut up thy loving kindness in everlasting forgetfulness? How long (Lord) how long, wilt thou absent thy self for ever? This made Job a terror to himself.
A broken and a contrite spririt (O God) thou wilt not despise. None more comfortable, then such as haue waded through these vncomfortable stormes. Secondly.
A broken and a contrite Spirit (Oh God) thou wilt not despise. None more comfortable, then such as have waded through these uncomfortable storms. Secondly.
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and not too easily forgoe what cannot be obtained, without great difficulty. The Spouse in the Canticles, suffers her Beloued to stand knocking without doores:
and not too Easily forgo what cannot be obtained, without great difficulty. The Spouse in the Canticles, suffers her beloved to stand knocking without doors:
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No sooner doth the Bridegroome out of a iust distast draw backe, but she comes to her selfe, sees her folly, casts off her lithernes, starts vp, forth of Doores she gets her;
No sooner does the Bridegroom out of a just distaste draw back, but she comes to her self, sees her folly, Cast off her lithernes, starts up, forth of Doors she gets her;
seeking, enquiring him whom her soul loued, she pursues him (as it were) with heu and cry, resolues neuer to giue ouer seeking (though beaten and buffeted blacke and blew) till shee haue found him;
seeking, inquiring him whom her soul loved, she pursues him (as it were) with heu and cry, resolves never to give over seeking (though beaten and buffeted black and blue) till she have found him;
but a wounded spirit who can beare? When Conscience writes bitter things against vs, and causes vs to possesse the sinnes of our youth, setting them in order before vs:
but a wounded Spirit who can bear? When Conscience writes bitter things against us, and Causes us to possess the Sins of our youth, setting them in order before us:
like a cursed viper. Who can endure the heate of this Aetna when it flashes the flames of hell fire in our faces? Who can endure the stroakes and stabbes of this hellish fiend, persecuting vs (as it dogged Brutus ) with a drawne Sword, sheathing it to the very hilts in our hart? of this Snaky Alecto stinging vs with a perpetuall Remorse. Euery new sinne is (as it were) a new Snake, euery renewed act of sinne, giues a new stab;
like a cursed viper. Who can endure the heat of this Aetna when it flashes the flames of hell fire in our faces? Who can endure the Strokes and stabs of this hellish fiend, persecuting us (as it dogged Brutus) with a drawn Sword, sheathing it to the very hilts in our heart? of this Snaky Alecto stinging us with a perpetual Remorse. Every new sin is (as it were) a new Snake, every renewed act of sin, gives a new stab;
that griefe, the ioy of heauen. By this rough tract & thorny path, their feete are guided into the way of Peace; those Agonies make way for the Prince of Peace; who came not to Call the righteous, but sinners to Repentance. Sinners, that labour and are laden with the weight of their sinnes;
that grief, the joy of heaven. By this rough tract & thorny path, their feet Are guided into the Way of Peace; those Agonies make Way for the Prince of Peace; who Come not to Call the righteous, but Sinners to Repentance. Sinners, that labour and Are laden with the weight of their Sins;
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an estate little differing from that of the Damned, saue onely in Degree and Continuance. By these Gates of Hell, many times the deerest Saints of God, saile to Heauen.
an estate little differing from that of the Damned, save only in Degree and Continuance. By these Gates of Hell, many times the dearest Saints of God, sail to Heaven.
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The light & momentarie affliction of this life, cause to vs a far more excellent, an eternal weight of Glory. This Lesson the Holy ones learne in the Schoole of Experience, that howeuer no affliction but is greeuous for the time, not ioyous;
The Light & momentary affliction of this life, cause to us a Far more excellent, an Eternal weight of Glory. This lesson the Holy ones Learn in the School of Experience, that however no affliction but is grievous for the time, not joyous;
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Gods Sheepe thriue best in Salt marshes, his Corne is parest from Chaffe when it is vnder the Flaile: his Gold freest from drosse when cast into the fiery furnace: these stars shine brightest in the darkest night:
God's Sheep thrive best in Salt marshes, his Corn is parest from Chaff when it is under the Flail: his Gold Freest from dross when cast into the fiery furnace: these Stars shine Brightest in the Darkest night:
Those noble Vines planted with Gods owne hand, would run wilde, into Luxuriant branches, and bee ouergrowne with many noisome lustes, were they not euer and anone pruned with some sanctified trouble.
Those noble Vines planted with God's own hand, would run wild, into Luxuriant branches, and be overgrown with many noisome lusts, were they not ever and anon pruned with Some sanctified trouble.
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Priuate, whether in their Estate, or in their Name, or on theyr Persons. In their Estate: Are they pinched with want and penurie? fed with pulse and water as Daniel, this lets them see, a little vvith the feare of the Lord, is better to the righteous,
Private, whither in their Estate, or in their Name, or on their Persons. In their Estate: are they pinched with want and penury? fed with pulse and water as daniel, this lets them see, a little with the Fear of the Lord, is better to the righteous,
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Howeuer poore in this world, yet they are rich in God; and this corporall pouerty, fittes them for the Kingdome of God. They haue a Feast which the world knows not of.
However poor in this world, yet they Are rich in God; and this corporal poverty, fits them for the Kingdom of God. They have a Feast which the world knows not of.
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and sacrifices to his owne Net, or he who is fedde from hand to mouth as it were from heauen. Who will not preferre the course fare brought to Elijas by those straunge Catorers the Rauens before all the dainties which were serued vp to Ababs Table?
and Sacrifices to his own Net, or he who is fed from hand to Mouth as it were from heaven. Who will not prefer the course fare brought to Elijas by those strange Catorers the Ravens before all the dainties which were served up to Ababs Table?
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In their Good Names. If their reputation be blacke with infamy; if some stinking Fly be falne into that sweete Oyntment, which makes it putrifie, either this staine is drawne vpon themselues deseruedly,
In their Good Names. If their reputation be black with infamy; if Some stinking Fly be fallen into that sweet Ointment, which makes it putrify, either this stain is drawn upon themselves deservedly,
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What Malice or Envy casts vpon them if for a good cause, they glory in that shame, counting it the greatest grace in all the world, to suffer disgrace for vvelldoing.
What Malice or Envy Cast upon them if for a good cause, they glory in that shame, counting it the greatest grace in all the world, to suffer disgrace for welldoing.
Euils on their persons, vvhether Diseases or Death. For Corporal deformities, God often recompences outward defects, with a supply of inward Grace. If Naaman the Syrian had not beene a Leaper in his body, the Leprosie of his soule (I feare) had neuer beene cured.
Evils on their Persons, whether Diseases or Death. For Corporal deformities, God often recompenses outward defects, with a supply of inward Grace. If Naaman the Syrian had not been a Leaper in his body, the Leprosy of his soul (I Fear) had never been cured.
These Sampsons, make foule hauocke of their Enemies: many terrible slaughters and massacres do the Philistms suffer from their hands, during their life;
These Sampsons, make foul havoc of their Enemies: many terrible slaughters and massacres do the Philistms suffer from their hands, during their life;
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They bow downe with all their might, the pillars of the clay Cottages fall, and at once they are auenged of all their Aduersaries: Thus is the day of Death better to them, then the day of their Birth; being indeed, the Doomesday of their misery, their Birth-day of Glory. As for their Carkasses, which they leaue behinde them,
They bow down with all their might, the pillars of the clay Cottages fallen, and At once they Are avenged of all their Adversaries: Thus is the day of Death better to them, then the day of their Birth; being indeed, the Doomsday of their misery, their Birthday of Glory. As for their Carcases, which they leave behind them,
as the Snake his skin in the thicket, that they might renew their strength as an Eagle; are they not committed as Good seede into the Granary of the earth, there to die that they may bee quickned? Shall not those leaues which fall in this Autumne, at the spring of the Generall Resurrection sproute forth againe? Sowen they are in Corruption, but shall be raised in Incorruption; sowen in dishonour, but shall bee raised in Glory. With theser very eyes shall I see my Redeemer; sayd, that Mirror of Patience. As prîuate and personall miseries;
as the Snake his skin in the thicket, that they might renew their strength as an Eagl; Are they not committed as Good seed into the Granary of the earth, there to die that they may be quickened? Shall not those leaves which fallen in this Autumn, At the spring of the General Resurrection sprout forth again? Sown they Are in Corruption, but shall be raised in Incorruption; sown in dishonour, but shall be raised in Glory. With theser very eyes shall I see my Redeemer; said, that Mirror of Patience. As prîuate and personal misery's;
so publicke and Nationall Calamities aduance their Good. Put the case, some strange iudgement ouertake a People which threatens nothing but Ruine, Desolation, Deuastation;
so public and National Calamities advance their Good. Put the case, Some strange judgement overtake a People which threatens nothing but Ruin, Desolation, Devastation;
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when the Lord (it should seeme) intends To cut roote and branches, head and taile, and wipe out their name from vnder Heauen; this makes for them many waies.
when the Lord (it should seem) intends To Cut root and branches, head and tail, and wipe out their name from under Heaven; this makes for them many ways.
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Sometimes they are housed before the storme. Tender hearted Iosiah, good Abijah, vpright Hezekiah; were they not all Gathered to their Father in peace:
Sometime they Are housed before the storm. Tender hearted Josiah, good Abijah, upright Hezekiah; were they not all Gathered to their Father in peace:
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Noah rides safely in a well-pitch'd Arke, when the whole world was couered with the waters of the Deluge. Lot escapes with his wife, and finds a shelter in Zoar, when Sodome and Gommorah were turned into Ash heapes. Sometimes, they haue a Calme in the midst of the storme. There was light in Goshen when all Aegypt was clouded with a thicke and grosse darkenesse.
Noah rides safely in a well-pitched Ark, when the Whole world was covered with the waters of the Deluge. Lot escapes with his wife, and finds a shelter in Zoar, when Sodom and Gomorrah were turned into Ash heaps. Sometime, they have a Cam in the midst of the storm. There was Light in Goshen when all Egypt was clouded with a thick and gross darkness.
The Prophet finds more fauour with the Princes of Babel, then from the Peeres of Israel? Sometimes, (as vsually it fals out) they are enwrapped in the Common Calamities; yet that is in mercy to them, which to others becomes a iudgement.
The Prophet finds more favour with the Princes of Babel, then from the Peers of Israel? Sometime, (as usually it falls out) they Are enwrapped in the Common Calamities; yet that is in mercy to them, which to Others becomes a judgement.
The messengers of God summon them to Repentance; lay open there sins, denounce iudgement. As Ionah to Nineueh; yet forty dayes and Niniueh shall bee destroyed.
The messengers of God summon them to Repentance; lay open there Sins, denounce judgement. As Jonah to Nineveh; yet forty days and Nineveh shall be destroyed.
These peales sounded in their eares; those visions presented to their eyes; rouze them from the deepe sleepe of Security; and now how doe they bestirre themselues;
These peals sounded in their ears; those visions presented to their eyes; rouse them from the deep sleep of Security; and now how do they Bestir themselves;
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Preparing to meete their God, with Ashes on their heades, Sackcloth on their backs, Feares in their eyes, Sorrow in their hearts, Prayers in their lips, and ropes in their hands.
Preparing to meet their God, with Ashes on their Heads, sackcloth on their backs, Fears in their eyes, Sorrow in their hearts, Prayers in their lips, and ropes in their hands.
they do but shorten their misery, and hasten their Glory. Yea, euen that Spirituall iudgement, which of all others is most fearefull; makes to their aduantage.
they do but shorten their misery, and hasten their Glory. Yea, even that Spiritual judgement, which of all Others is most fearful; makes to their advantage.
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If the Golden Candlesticke bee remoued from one Nation, is it not giuen to another? The Gospell (like the Sea) it looseth ground in one place, getteth footing elswhere. If the Sun set to one Horizon, it ariseth to another. The falling of the Iewes, was the rising of the Gentiles: when they were cast off with a Lo-ruhamah, & a Lo-anni; to vs that were not the people of God, was it said, Yea are the Sons of the liuing God.
If the Golden Candlestick be removed from one nation, is it not given to Another? The Gospel (like the Sea) it loses ground in one place, gets footing elsewhere. If the Sun Set to one Horizon, it arises to Another. The falling of the Iewes, was the rising of the Gentiles: when they were cast off with a Lo-ruhamah, & a Lo-anni; to us that were not the people of God, was it said, Yea Are the Sons of the living God.
When the shaddowes of the Euening were stretched ouer Asia, the day dawned to vs in Europe. If our vnworthinesse should depriue vs of this light, (Quod omen Deus Auertat ) it would doubtsly bee giuen to a Nation that shall bring foorth better fruits, adorning the glorious Gospell of our Lord and Sauiour Iesus Christ, with their holy and Christian Conuersation, which wee haue soulely blemished with our horrible and hainous Abominations.
When the shadows of the Evening were stretched over Asia, the day dawned to us in Europe. If our unworthiness should deprive us of this Light, (Quod omen Deus Avrtat) it would doubtsly be given to a nation that shall bring forth better fruits, adorning the glorious Gospel of our Lord and Saviour Iesus christ, with their holy and Christian Conversation, which we have soulely blemished with our horrible and heinous Abominations.
What is a drop to the Ocean? May I not safely and boldly conclude now, All thinges, all Good, God, Angels, Men, the ordinances of men; Ciuill, Ecclesiasticall;
What is a drop to the Ocean? May I not safely and boldly conclude now, All things, all Good, God, Angels, Men, the ordinances of men; Civil, Ecclesiastical;
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temporall, spirituall iudgements, all worke for the best of those that loue God. Ere I proceed to the application of the point, I must cleare the way by remouing some scruples, which otherwise will lye as so many rubs to blocke vp our passage.
temporal, spiritual Judgments, all work for the best of those that love God. Ere I proceed to the application of the point, I must clear the Way by removing Some scruples, which otherwise will lie as so many rubs to block up our passage.
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How does all euill worke for the Good of Gods chosen, when euen Good things proue sometimes snares to the Righteous? Was not the man after Gods owne heart, puffed vp with his prosperity:
How does all evil work for the Good of God's chosen, when even Good things prove sometime snares to the Righteous? Was not the man After God's own heart, puffed up with his Prosperity:
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I said I shall neuer be moued? Was not Hezekiah sicke of the same disease, who tooke so deepe a surfet of plenty, that the Prophet was forced to minister a sharpe purgation? To this I answere.
I said I shall never be moved? Was not Hezekiah sick of the same disease, who took so deep a surfeit of plenty, that the Prophet was forced to minister a sharp purgation? To this I answer.
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If at any time the tempter sollicites to any vnlawful suites, they retort that of Ioseph: How shall I commit this great euill and sinne against God, that God who hath laden mee with his blessing, whose mercies are renewed vpon mee euery morning, and euery moment If at any time they are left to themselues, it is but for probation, for humiliation; to let them see their owne weakenesse, the worlds vanity, Gods goodnesse.
If At any time the tempter solicits to any unlawful suits, they retort that of Ioseph: How shall I commit this great evil and sin against God, that God who hath laden me with his blessing, whose Mercies Are renewed upon me every morning, and every moment If At any time they Are left to themselves, it is but for probation, for humiliation; to let them see their own weakness, the world's vanity, God's Goodness.
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Their owne weakenesse, to leane with the whole weight and stresse of their bodies, vpon those broken reeds and hollow Canes of Aegypt. The worlds vanity;
Their own weakness, to lean with the Whole weight and stress of their bodies, upon those broken reeds and hollow Canes of Egypt. The world's vanity;
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I am neuer wel full nor fasting. Let the Sunne shine, who more briske? Let it be ecclipsed, my iniurious diffidence and distrust of Gods prouidence, secret murmurings,
I am never well full nor fasting. Let the Sun shine, who more brisk? Let it be eclipsed, my injurious diffidence and distrust of God's providence, secret murmurings,
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and open repinings, get ground vpon me, and like ill weeds grow so fast, that I feare mee, the seede of Grace is (in a manner) choaked, stifled. Alas, silly Soule;
and open repinings, get ground upon me, and like ill weeds grow so fast, that I Fear me, the seed of Grace is (in a manner) choked, stifled. Alas, silly Soul;
we are not to deale with a rigid Master, but with a tender Father, that interprets the desire for the deede; and accepts of the will for the worke. Striue manfully, waite patiently, thou shalt see and feele, that as all other crosses;
we Are not to deal with a rigid Master, but with a tender Father, that interprets the desire for the deed; and accepts of the will for the work. Strive manfully, wait patiently, thou shalt see and feel, that as all other Crosses;
yea, euill of sinne: if all sinne worke for the best of them that Loue God: What doe I thwarting my Corrupt Naiure? What do I striuing against the streame? Why should I curbe and checke my vnbrideled Appetite? Heereafter, I will let loose the reines to all licentiousnes;
yea, evil of sin: if all sin work for the best of them that Love God: What do I thwarting my Corrupt Naiure? What do I striving against the stream? Why should I curb and check my unbridled Appetite? Hereafter, I will let lose the reins to all licentiousness;
Wilt thou surfet thy Body, that the Physitian may purge it? Wilt thou quaffe off a cup of ranke Poyson, because the Antidote is at hand? Wilt thou breake thy head, that the Surgeon may clap on a Plaister? Wilt thou sheath thy sword in thine owne flesh, Mountebanke - like,
Wilt thou surfeit thy Body, that the physician may purge it? Wilt thou quaff off a cup of rank Poison, Because the Antidote is At hand? Wilt thou break thy head, that the Surgeon may clap on a Plaster? Wilt thou sheath thy sword in thine own Flesh, Mountebank - like,
if this be not, to Tempt the Lord, and to turn his grace into wantonnesse? Nay rather, Remember (O man) how the glorious Gospel of God will bee stained, the Spirit of God greeued, the euill Spirit solaced, the weak discouraged, the wicked emboldned, thy Religion questioned, and thy Saluation hazarded. If this will not fright thee;
if this be not, to Tempt the Lord, and to turn his grace into wantonness? Nay rather, remember (Oh man) how the glorious Gospel of God will be stained, the Spirit of God grieved, the evil Spirit solaced, the weak discouraged, the wicked emboldened, thy Religion questioned, and thy Salvation hazarded. If this will not fright thee;
his sweet meat had sowre sawce. By that time thou hast beene as well scourged as Dauid, as well scorched as Dauid, thou wilt take heede of committing the like error,
his sweet meat had sour sauce. By that time thou hast been as well scourged as David, as well scorched as David, thou wilt take heed of committing the like error,
Now the Coast is cleered, all obstacles remoued, Obiections answered, what should let vs from descending to Application? This fountaine branches it selfe into three streames, and yeeldes matter of Instruction. Consolation. Exhortation.
Now the Coast is cleared, all obstacles removed, Objections answered, what should let us from descending to Application? This fountain branches it self into three streams, and yields matter of Instruction. Consolation. Exhortation.
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If all things aduance your Good, what can impeach it? What blocke can lye in your roade to Heauen? The greatest rub is Sinne. Sin (indeede) is that Wall of partition, that separats betweene vs, and our God.
If all things advance your Good, what can impeach it? What block can lie in your road to Heaven? The greatest rub is Sin. since (indeed) is that Wall of partition, that separates between us, and our God.
It is Sinne that hindereth good thinges from vs. Sin, is that NONLATINALPHABET, that vaste gulfe, which intercepts the free and familiar entercourse of his fauours, and our prayers;
It is Sin that hindereth good things from us since, is that, that vast gulf, which intercepts the free and familiar intercourse of his favours, and our Prayers;
an Egge of that Cockatrice Pelagius, (being as we supposed long since chilled) is newly hatched, new warmth and life put into it, insomuch that it hath broken forth into a flying Serpent. It's strange and admirable to consider;
an Egg of that Cockatrice Pelagius, (being as we supposed long since chilled) is newly hatched, new warmth and life put into it, insomuch that it hath broken forth into a flying Serpent. It's strange and admirable to Consider;
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how many Learned Rabbins, (no small Clerkes, wise enough, if not too wise in their owne conceites) bend their wits, busie their braines to stagger the Saints,
how many Learned Rabbis, (no small Clerks, wise enough, if not too wise in their own conceits) bend their wits, busy their brains to stagger the Saints,
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What else meane those large Volumes, touching the Apostasie of the Saints (De Apostasia Sanctorum.) As if a man might be this day an Heyre of Heauen, the next a firebrand of Hell: This houre a member of Christ, the next, a limbe of Satan; to Day, a Saint; to morrow, a Deuill.
What Else mean those large Volumes, touching the Apostasy of the Saints (De Apostasia Sanctorum.) As if a man might be this day an Heir of Heaven, the next a firebrand of Hell: This hour a member of christ, the next, a limb of Satan; to Day, a Saint; to morrow, a devil.
Surely, surely, if once a true Saint, that man can neuer be a total Apostatate; if once a totall Apostatate, that man was neuer a true Saint. These are NONLATINALPHABET.
Surely, surely, if once a true Saint, that man can never be a total Apostatate; if once a total Apostatate, that man was never a true Saint. These Are.
for if they had beene of vs, they would haue continued with vs. 1. Iohn, 2.19. The beloued Disciple sure was not infected with the Sowre leauen, Arminanisme, his phrase then must haue beene inuerted.
for if they had been of us, they would have continued with us 1. John, 2.19. The Beloved Disciple sure was not infected with the Sour leaven, Arminianism, his phrase then must have been inverted.
intimating once their's, and euer their's; once a Saint, and euer a Saint. Certainely these great Clerkes erre not, knowing the Scriptures, nor the power of God;
intimating once their's, and ever their's; once a Saint, and ever a Saint. Certainly these great Clerks err not, knowing the Scriptures, nor the power of God;
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or else they forget themselues exceedingly, while they swim against the streame of Sacred writ; which speakes in another Dialect, That the gift and calling of God are without Repentance.
or Else they forget themselves exceedingly, while they swim against the stream of Sacred writ; which speaks in Another Dialect, That the gift and calling of God Are without Repentance.
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Whosoeuer is borne of God sinneth not, for his seed remaineth in him: neither can he sinne, because he is borne of God. 1. Iohn. 3.9. He cannot sinne the sinne vnto death. I know they may fall fearefully, as Dauid, they may fall frequently, as Peter. The Righteous man falls seuen times a day.
Whosoever is born of God Sinneth not, for his seed remains in him: neither can he sin, Because he is born of God. 1. John. 3.9. He cannot sin the sin unto death. I know they may fallen fearfully, as David, they may fallen frequently, as Peter. The Righteous man falls seuen times a day.
Be not dismaied yee Select vessels with these Bugge-beares; but go on boldly, couragiously, and in spight of all opposition, maugre the malice of Satan,
Be not dismayed ye Select vessels with these Bugbears; but go on boldly, courageously, and in spite of all opposition, maugre the malice of Satan,
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nor things present, nor things to come, nor height, nor depth, nor any other Creature, shall bee able to separate vs from the Loue of God which is Christ Iesus our Lord.
nor things present, nor things to come, nor height, nor depth, nor any other Creature, shall be able to separate us from the Love of God which is christ Iesus our Lord.
Secondly, as Iron sharpneth Iron; as the Sunne is seene best by his owne light; so Scripture interprets Scripture, and this place giues light to many other places.
Secondly, as Iron sharpeneth Iron; as the Sun is seen best by his own Light; so Scripture interprets Scripture, and this place gives Light to many other places.
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Many excellent promises are made to the Righteous, concerning blessings, Temporall; that in times of famine they shall haue enough; that, though Thousands fall on their right hand, Ten thousands on their left, the plague shall not touch them:
Many excellent promises Are made to the Righteous, Concerning blessings, Temporal; that in times of famine they shall have enough; that, though Thousands fallen on their right hand, Ten thousands on their left, the plague shall not touch them:
and withall to affright the Wicked, whose cursed Machinations are layde as deepe as hell to Ruine the Good Man. Vaine, Men, why doe you goe about to mischiefe those, whome the Almighty purposes to aduance? Hath the Lord of Hoastes engaged his Honour, and plighted his Faith, that All things shall worke for their Good, and will yee seeke their Hurt? Tell me, are ye stronger then God? Will ye be euer fighters against God? Shal the potsheard contend with his Maker? Is there any possibility of crossing his designes? Is there any Knowledge, Councell, or Vnderstanding against the LORD? Will you euer bee snatching at the Signet of his right hand? Will yee euer be raking in the Apple of his eie? Be wise now therefore, O ye Kings and Learned, yee that are Princes of the earth:
and withal to affright the Wicked, whose cursed Machinations Are laid as deep as hell to Ruin the Good Man. Vain, Men, why do you go about to mischief those, whom the Almighty Purposes to advance? Hath the Lord of Hosts engaged his Honour, and plighted his Faith, that All things shall work for their Good, and will ye seek their Hurt? Tell me, Are you Stronger then God? Will you be ever fighters against God? Shall the potsherd contend with his Maker? Is there any possibility of crossing his designs? Is there any Knowledge, Council, or Understanding against the LORD? Will you ever be snatching At the Signet of his right hand? Will ye ever be raking in the Apple of his eye? Be wise now Therefore, Oh you Kings and Learned, ye that Are Princes of the earth:
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and that they were cast into the Sea. Math. 18, 6. Would to God, that Romish Strumpet, that hath dyed her Garments in the redde blood of the Saints, would but take this to hart,
and that they were cast into the Sea. Math. 18, 6. Would to God, that Romish Strumpet, that hath died her Garments in the red blood of the Saints, would but take this to heart,
and consider, whateuer Massacres, and Treacheries she intends for euill, shall be turned (as Ioseph to his Brethren, concerning their malicious proiects against his person) to their Good; I perswade my selfe, out of very malice, shee would cease to be malicious, and out of very spight shee would cease to bee spightfull:
and Consider, whatever Massacres, and Treacheries she intends for evil, shall be turned (as Ioseph to his Brothers, Concerning their malicious projects against his person) to their Good; I persuade my self, out of very malice, she would cease to be malicious, and out of very spite she would cease to be spiteful:
Howeuer we may bee counted the Offscouring of the world, the scumme of the earth, heere is our comfort, this hard measure lastes but for a short season.
However we may be counted the Offscouring of the world, the scum of the earth, Here is our Comfort, this hard measure lasts but for a short season.
Light is sowen for the righteous, and ioy for the vpright of heart, Psalme 97, 11. He that leades vs into Temptation, wil not suffer vs to be foyled in our Temptations. Our crosses are Sanctified, our flesh mortified, sinne subdued, Grace encreased, our Glorie shall be perfected.
Light is sown for the righteous, and joy for the upright of heart, Psalm 97, 11. He that leads us into Temptation, will not suffer us to be foiled in our Temptations. Our Crosses Are Sanctified, our Flesh mortified, sin subdued, Grace increased, our Glory shall be perfected.
in all our dangers and distresses, we are sure to come off faire, and gaine by the Bargaine. But it shall not bee so with the vngodly, they waxe worse and worse; deceyuing, and being deceyued.
in all our dangers and Distresses, we Are sure to come off fair, and gain by the Bargain. But it shall not be so with the ungodly, they wax Worse and Worse; deceiving, and being deceived.
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I hope therfore, it will not be altogether NONLATINALPHABET, nor much beside our marke, to shew you briefely and distinctly, that as all things turne vnto the good of the Good; so all things work the bane of the Bad. As all things further the Saluation of the one; so all things helpe forward the Condemnation of the other.
I hope Therefore, it will not be altogether, nor much beside our mark, to show you briefly and distinctly, that as all things turn unto the good of the Good; so all things work the bane of the Bad. As all things further the Salvation of the one; so all things help forward the Condemnation of the other.
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like the Spider, sucke venom from the sweetest Flower, and turne good into euill. Nothing so Good which they corrupt not, nothing so Holy which they defile not.
like the Spider, suck venom from the Sweetest Flower, and turn good into evil. Nothing so Good which they corrupt not, nothing so Holy which they defile not.
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God, he is the chiefe Good, yet his Mercy makes them presume; his Iustice driues them to dispayre; his Grace they turne into Wantonnesse, his Patience encreases their sinne,
God, he is the chief Good, yet his Mercy makes them presume; his justice drives them to despair; his Grace they turn into Wantonness, his Patience increases their sin,
and doubles their damnation, while they treasure vp vnto themselues, Wrath against the day of Wrath, Rom. 2. verse 5. They feare him slauishly for his Greatnesse,
and doubles their damnation, while they treasure up unto themselves, Wrath against the day of Wrath, Rom. 2. verse 5. They Fear him slavishly for his Greatness,
If God the Sonne, offer himselfe as a Redeemer, they Crucifie the Lord of Glory (to themselues) dayly. Heb. 6. verse 6. If God the holy Ghost, offer himselfe as a Sanctifier, they resist despight the Spirit of Grace. Hebrew. 10. verse 29. The Angels are vexed with beholding their abominations. Magistrates serue for their Terror: If thou do ill, feare;
If God the Son, offer himself as a Redeemer, they Crucify the Lord of Glory (to themselves) daily. Hebrew 6. verse 6. If God the holy Ghost, offer himself as a Sanctifier, they resist despite the Spirit of Grace. Hebrew. 10. verse 29. The Angels Are vexed with beholding their abominations. Magistrates serve for their Terror: If thou doe ill, Fear;
Ministers are euer raking in their sores, & rubbing their gall'd backs, which makes them kicke and winche, storme and fume like Mad men. What entertainement can they looke for,
Ministers Are ever raking in their sores, & rubbing their galled backs, which makes them kick and winch, storm and fume like Mad men. What entertainment can they look for,
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but that Salutation with which Ahab welcommed the Prophet, 1. Kings chap. 22. verse 8. I hate this man, because he neuer speakes good vnto me, but euill.
but that Salutation with which Ahab welcomed the Prophet, 1. Kings chap. 22. verse 8. I hate this man, Because he never speaks good unto me, but evil.
Or, as the Deuils greeted our Sauiour, Marke 1. verse 24. Art thou come to torment vs before our time? The Word of God, is vnto them the Sauour of Death vnto Death:
Or, as the Devils greeted our Saviour, Mark 1. verse 24. Art thou come to torment us before our time? The Word of God, is unto them the Savour of Death unto Death:
as those heauenly Rayes which a edarted from the Sunne of Righteousnesse, torments their harts. You cannot deuise a greater plague then to let them fry in that flame.
as those heavenly Rays which a edarted from the Sun of Righteousness, torments their hearts. You cannot devise a greater plague then to let them fry in that flame.
Make Saul a King, he will proue a Tyrant: make Balaam a Prophet, he will proue a Wizard, a Sorcerer: make Iudas an Apostle, he wil proue a Traitor, a Deuill. Their strength is peruerted,
Make Saul a King, he will prove a Tyrant: make balaam a Prophet, he will prove a Vizard, a Sorcerer: make Iudas an Apostle, he will prove a Traitor, a devil. Their strength is perverted,
and giues them an aduantage beyond their Neighbours, to powre in strong drinke, to follow after strange flesh, and to shew them selues the Diuels Nazarites, strong to shedde innocent bloud. Their Beautie is set foorth as traps and snares to catch fooles:
and gives them an advantage beyond their Neighbours, to pour in strong drink, to follow After strange Flesh, and to show them selves the Devils nazarites, strong to shed innocent blood. Their Beauty is Set forth as traps and snares to catch Fools:
Let Haman bee promoted, the Iewes must be crushed, Ester 3. verses 8, 9. Let Doeg insinuate into Saul, Abimelech with his Brethren, shall soone be cut off, 1 Sam. 22, 9, Their Wealth makes them as churlish as Nabal, as cruell as Diues, not a crumme can bee spared for Lazarus. As sottish as Ahashuerosh and Haman, who fate surfetting and quaffing in the Pallace of Sashan, when the Israel of GOD were weeping & mourning in the Cittie, Ester 3, verse 15. Their Wit makes them geering Ishmaelites, and scoffing Iulianistes; They vvill rather loose their Friend, nay their Soule, nay their God, then their Iest: and (if all Trades fayle) they can liue by their Wits.
Let Haman be promoted, the Iewes must be crushed, Ester 3. Verses 8, 9. Let Doeg insinuate into Saul, Abimelech with his Brothers, shall soon be Cut off, 1 Sam. 22, 9, Their Wealth makes them as churlish as Nabal, as cruel as Diues, not a crumb can be spared for Lazarus. As sottish as Ahasuerus and Haman, who fate surfeiting and quaffing in the Palace of Sashan, when the Israel of GOD were weeping & mourning in the city, Ester 3, verse 15. Their Wit makes them geering Ishmaelites, and scoffing Julianists; They will rather lose their Friend, nay their Soul, nay their God, then their Jest: and (if all Trades fail) they can live by their Wits.
Thereby their harts become hardned, crusted, theyr Consciences seared as with hot Irons, and themselues stigmatized with that Brand of Caine, and of Iudas, being left Reprobate to euery good Worke.
Thereby their hearts become hardened, crusted, their Consciences seared as with hight Irons, and themselves stigmatized with that Brand of Cain, and of Iudas, being left Reprobate to every good Work.
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and their owne Conscience haue raysed a Heu and Cry against them, with Achitophell they flye to a Halter for Remedie, and for feare of Hell, leape into Hell.
and their own Conscience have raised a Heu and Cry against them, with Achitophel they fly to a Halter for Remedy, and for Fear of Hell, leap into Hell.
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Ahaz in his Affliction transgresseth more and more, 2 Chro. 28, 22. The wicked King cries out, This euill comes from the Lord, shall I serue him any longer? 2 Kings chap. 6. verse 33. Iobs Wife, will Curse God, and Dye. Iob 2. 9. Is their Credite crackt? They grow as shamelesse now, as they were gracelesse before;
Ahaz in his Affliction Transgresseth more and more, 2 Chro 28, 22. The wicked King cries out, This evil comes from the Lord, shall I serve him any longer? 2 Kings chap. 6. verse 33. Jobs Wife, will Curse God, and Die. Job 2. 9. Is their Credit cracked? They grow as shameless now, as they were graceless before;
proclayming their sinnes (as Sodome ) and fearing neyther God, nor Man? Is their state impouerished? The stick not to put foorth their handes to vnlawfull shiftes, adding Sin to Affliction. In the Diseases of their Bodies, with Asa, they seeke not vnto God, but trust to the Physitian. In extreamity of paine, they soone loose themselues and their patience; like the raging Sea, they vomit out their owne shame.
proclaiming their Sins (as Sodom) and fearing neither God, nor Man? Is their state impoverished? The stick not to put forth their hands to unlawful shifts, adding since to Affliction. In the Diseases of their Bodies, with Asa, they seek not unto God, but trust to the physician. In extremity of pain, they soon lose themselves and their patience; like the raging Sea, they vomit out their own shame.
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Thus is their Life Miserable, their Death Lamentable, their End Damnable. The last Grape which I shall plucke from this Goodly Cluster, and presse forth, is,
Thus is their Life Miserable, their Death Lamentable, their End Damnable. The last Grape which I shall pluck from this Goodly Cluster, and press forth, is,
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because hee followes thee with a Succession of Crosses? Thy Afflictions are many and great, tedious and greeuous, say not thou with Caine, My punishment is Greater then I can beare, Genes. 4. verse 13. Whateuer euill it bee that lyes so heauie,
Because he follows thee with a Succession of Crosses? Thy Afflictions Are many and great, tedious and grievous, say not thou with Cain, My punishment is Greater then I can bear, Genesis. 4. verse 13. Whatever evil it be that lies so heavy,
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whether on thy Bodie, Name, or State, whether inward Temptation, or outward Tribulations, is it not for thy Good? Wilt thou be such an Enemy to thine owne Soule as to repine at thine owne Good? The Cup is bitter;
whither on thy Body, Name, or State, whither inward Temptation, or outward Tribulations, is it not for thy Good? Wilt thou be such an Enemy to thine own Soul as to repine At thine own Good? The Cup is bitter;
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Is it not bitter as Gall? Is it not distastfull to the Palate? Why doest thou drinke it? Oh the Phisitian assures me it's for my good. Thou sufferest the Surgeon to launce thy raging vlcer, to lay a sharpe Corazine which may eate downe the dead flesh. It stings cruelly, smarts terribly, yet thou endurest it patiently:
Is it not bitter as Gall? Is it not distasteful to the Palate? Why dost thou drink it? O the physician assures me it's for my good. Thou sufferest the Surgeon to lance thy raging ulcer, to lay a sharp Corazine which may eat down the dead Flesh. It stings cruelly, smarts terribly, yet thou endurest it patiently:
this will teach thee, to vndergoe thy trouble not onely patiently, but chearefully; according to that of the Apostle, Reioyce in Tribulation: Why? Tribulation, brings forth Patience; Patience, Experience;
this will teach thee, to undergo thy trouble not only patiently, but cheerfully; according to that of the Apostle, Rejoice in Tribulation: Why? Tribulation, brings forth Patience; Patience, Experience;
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Set before your eyes, that Mirrour of patience: remember Iob when crosses came thronging thick and threefold one vpon the necke of another, like a showre of haileshot;
Set before your eyes, that Mirror of patience: Remember Job when Crosses Come thronging thick and threefold one upon the neck of Another, like a shower of hailshot;
Set before you, that Mirrour of Mirrours, the Sauiour of the vvorld; how willingly did hee drinke of that bitter Potion. Blessed is the man that endureth temptation,
Set before you, that Mirror of Mirrors, the Saviour of the world; how willingly did he drink of that bitter Potion. Blessed is the man that Endureth temptation,
then shalt thou bee translated from this valley of teares, to that Region of ioy; where all sinne shall bee wiped from thy soule, all sorrow from thy heart, all teares from thine eyes; that ioy shall no man take from thee. FINIS.
then shalt thou be translated from this valley of tears, to that Region of joy; where all sin shall be wiped from thy soul, all sorrow from thy heart, all tears from thine eyes; that joy shall no man take from thee. FINIS.
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