Ultima, = the last things in reference to the first and middle things: or certain meditations on life, death, judgement, hell, right purgatory, and heaven: delivered by Isaac Ambrose, minister of the Gospel at Preston in Amoundernes in Lancashire.
WHen Pharaoh was Egypts King, Joseph Pharaohs Steward, and Jacob Josephs father, there was a great famine which Pharaoh had dreamed, Joseph fore-told, and Iacob suffered:
WHen Pharaoh was Egypts King, Joseph Pharaohs Steward, and Jacob Josephs father, there was a great famine which Pharaoh had dreamed, Joseph foretold, and Iacob suffered:
Thither come, & welcome (as you may see in the storie,) Pharaoh salutes Iacob with this question, What is thy age? How many are thy dayes? How many? alas,
Thither come, & welcome (as you may see in the story,) Pharaoh salutes Iacob with this question, What is thy age? How many Are thy days? How many? alas,
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Will you hear him cast his accounts? First, they are dayes, and without all rules of falshood, by subtraction few, by addition full of evil; contract all and this is the sum of all, Few and evil have the dayes of my live been.
Will you hear him cast his accounts? First, they Are days, and without all rules of falsehood, by subtraction few, by addition full of evil; contract all and this is the sum of all, Few and evil have the days of my live been.
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but evil ] saith Iacob: who can blaze the arms of life, that finds not in it Crosse and Croslet? the lease but a life ] the tearm but dayes ] the number few ] the nature evil ] nay,
but evil ] Says Iacob: who can blaze the arms of life, that finds not in it Cross and Croslet? the lease but a life ] thee term but days ] the number few ] the nature evil ] nay,
A sleep? that is too quiet, it is nothing but a dream, saith Aristophanes; all our worldly pleasures are but waking dreams, at last Death rouzeth our souls that have slept in sinne, then lifting up our heads and seeing all gone we awake sorrowing.
A sleep? that is too quiet, it is nothing but a dream, Says Aristophanes; all our worldly pleasures Are but waking dreams, At last Death rouzeth our Souls that have slept in sin, then lifting up our Heads and seeing all gone we awake sorrowing.
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and yet thus farre are we lead by the hand of Nature: nay if you will lower, death su•ceeds life, and life is but the image of death, saith Cato. Here is a true picture of our frailty, life is like death; indeed so like;
and yet thus Far Are we led by the hand of Nature: nay if you will lower, death su•ceeds life, and life is but the image of death, Says Cato. Here is a true picture of our frailty, life is like death; indeed so like;
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And if Nature give this light, how blind are they that cannot see lifes frailty? you need no more but mark the Destinies (as Poets feign) to spin their threds: one holds, another draws, a third cuts it off:
And if Nature give this Light, how blind Are they that cannot see life's frailty? you need no more but mark the Destinies (as Poets feign) to spin their threads: one holds, Another draws, a third cuts it off:
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Are these the Emblemes of our life? and dare we trust to this broken staff? how do the heathen precede us Christians in these studies? Their books were skuls, their desks were graves, their remembrance an hour-glass.
are these the Emblems of our life? and Dare we trust to this broken staff? how do the heathen precede us Christians in these studies? Their books were skulls, their desks were graves, their remembrance an hourglass.
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have you any priviledge for your lives? are not Heathens and Christians of one Father Adam? of one mother, Earth? the Gospel may free you from the second, not the first death;
have you any privilege for your lives? Are not heathens and Christians of one Father Adam? of one mother, Earth? the Gospel may free you from the second, not the First death;
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O men, what be your thoughts? nothing but of Goods and Barns, and many Years? you may boast of Life, as Oromazes the Conjurer of his Egge, which (he said) included the felicity of the world,
O men, what be your thoughts? nothing but of Goods and Barns, and many years? you may boast of Life, as Ormuzd the Conjurer of his Egg, which (he said) included the felicity of the world,
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Nay, a reed were something, our life is baser, indeed no better then a rush or flag. Can a rush grow without mire? though it were green and not cut down,
Nay, a reed were something, our life is baser, indeed no better then a rush or flag. Can a rush grow without mire? though it were green and not Cut down,
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Yet is here no stay, the smoke ingenders clouds, and a cloud is the fittest resemblance of our life: Our life shall passe away as the trace of a cloud,
Yet is Here no stay, the smoke engenders Clouds, and a cloud is the Fittest resemblance of our life: Our life shall pass away as the trace of a cloud,
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and that mine eye shall not return to see pleasure, Iob 7.7. Nay, we must lower, and find a weaker element, it is not a wind, but water, said that woman of Tekoah, We are as water spilt on the ground, which cannot be gathered up again, 2. Sam. 14.14. yet is water both a good and necessary element, life is the least part of water, nothing but a foam, a bubble:
and that mine eye shall not return to see pleasure, Job 7.7. Nay, we must lower, and find a Weaker element, it is not a wind, but water, said that woman of Tekoah, We Are as water spilled on the ground, which cannot be gathered up again, 2. Sam. 14.14. yet is water both a good and necessary element, life is the least part of water, nothing but a foam, a bubble:
I can no more, and yet here is something lesse, a foam or bubble may burst into a vapour, and What is your life? it is even a vapour that appeareth for a little time,
I can no more, and yet Here is something less, a foam or bubble may burst into a vapour, and What is your life? it is even a vapour that appears for a little time,
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Lesse then this is nothing, yet life is something lesse, nothing in substance, all it is, it is but a shadow, We are strangers and sojourners as all our fathers were, our dayes are like a shadow upon the earth,
Less then this is nothing, yet life is something less, nothing in substance, all it is, it is but a shadow, We Are Strangers and sojourners as all our Father's were, our days Are like a shadow upon the earth,
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and mine age is nothing in respect of thee, surely every man living is altogether vanitie: Psal. 39.5. Lo here the nature of our life, it is a shrub a leaf, a reed, a rush, a grasse, a smoke, a cloud, a wind, a water, a bubble, a vapour, a shadow a nothing.
and mine age is nothing in respect of thee, surely every man living is altogether vanity: Psalm 39.5. Lo Here the nature of our life, it is a shrub a leaf, a reed, a rush, a grass, a smoke, a cloud, a wind, a water, a bubble, a vapour, a shadow a nothing.
What mean we to make such ado about a matter of nothing? I cannot choose but wonder at the vanitie of men, that runne, rid, toil, travell, undergo any labour to maintain this life, and what is it when they have their desire which they so much toyl for? we live,
What mean we to make such ado about a matter of nothing? I cannot choose but wonder At the vanity of men, that run, rid, toil, travel, undergo any labour to maintain this life, and what is it when they have their desire which they so much toil for? we live,
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Is this a land of the living, or a region of the dead? We that suck the air to kindle this little spark, where is our standing but at the gates of death? Psal. 9.13. Where is our walk, but in the shadow of death? Luke 1.79. What is our mansion-house, but the body of death? Rom. 7.24.
Is this a land of the living, or a region of the dead? We that suck the air to kindle this little spark, where is our standing but At the gates of death? Psalm 9.13. Where is our walk, but in the shadow of death? Luke 1.79. What is our mansion-house, but the body of death? Rom. 7.24.
or if we live, the best hold we have is but a lease: God our chief Lord may bestow what he pleaseth, to the rich man wealth, to the wise man knowledge, to the good man peace, to all men somewhat:
or if we live, the best hold we have is but a lease: God our chief Lord may bestow what he Pleases, to the rich man wealth, to the wise man knowledge, to the good man peace, to all men somewhat:
For what terme? My life. ] Thus Jacob tels Pharaoh, as the Text tels you, Few and evil have the dayes of my life ] been. This is the Lease, and now you have it, let us see what use you will make of it.
For what term? My life. ] Thus Jacob tells Pharaoh, as the Text tells you, Few and evil have the days of my life ] been. This is the Lease, and now you have it, let us see what use you will make of it.
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It is a bad life some live, Come (say they) and let us enjoy the pleasures that are present, and let us cheerfully use the creatures as in youth, let us fill our selves with costly wine and oyntments,
It is a bad life Some live, Come (say they) and let us enjoy the pleasures that Are present, and let us cheerfully use the creatures as in youth, let us fill our selves with costly wine and ointments,
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What a life is here? Can it be that pleasures, wine and oyntments should have any durance in this vale of miserie? Suppose thy life a continued scene of pleasures, hadst thou Dives fare, Solomons robes, Davids throne, Croesus wealth, livedst thou many years without any cares,
What a life is Here? Can it be that pleasures, wine and ointments should have any durance in this vale of misery? Suppose thy life a continued scene of pleasures, Hadst thou Dives fare, Solomons robes, Davids throne, Croesus wealth, livedest thou many Years without any Cares,
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But to speak to you who have passed the pikes and pangs of the new birth, would you have life indeed, and enjoy that joy of life which is immortall? then hear, revive, watch and awake from sinne:
But to speak to you who have passed the pikes and pangs of the new birth, would you have life indeed, and enjoy that joy of life which is immortal? then hear, revive, watch and awake from sin:
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were you sometimes dead in sinne? O but now live in Christ, Christ is the life. Iohn 14.6. Were you sometimes dumb in your dying pangs? O but now abide in Christ, Christ is the word of life. Iohn 1.1. Are you as yet babes in Christ, feeble and but weak through lifes infirmities? why then use all good means, eat and be strong, Christ is the bread of life Iohn 6.48.
were you sometime dead in sin? O but now live in christ, christ is the life. John 14.6. Were you sometime dumb in your dying pangs? O but now abide in christ, christ is the word of life. John 1.1. are you as yet babes in christ, feeble and but weak through life's infirmities? why then use all good means, eat and be strong, christ is the bred of life John 6.48.
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Here is a life indeed, would you not thus live for ever? then believe in God, and in Iesus Christ whom he hath sent, and this is life eternal. Iohn 17.3. O happy life, which many a man never dreams of!
Here is a life indeed, would you not thus live for ever? then believe in God, and in Iesus christ whom he hath sent, and this is life Eternal. John 17.3. Oh happy life, which many a man never dreams of!
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nay, they forget their Creed, which begins with true life, God; and ends with life never-ending, Life everlasting. Others that hope for heaven, fix not their thoughts on earth;
nay, they forget their Creed, which begins with true life, God; and ends with life never-ending, Life everlasting. Others that hope for heaven, fix not their thoughts on earth;
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if you be Gods servants, lift up your hearts above, for there is life, and the God of life, the Tree of life, and the Well of life, the life of Angels, and the Life everlasting. One sand is run, and the Text is lessened;
if you be God's Servants, lift up your hearts above, for there is life, and the God of life, the Tree of life, and the Well of life, the life of Angels, and the Life everlasting. One sand is run, and the Text is lessened;
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Is it not Natures rule, that every man begets one like himself? And is it not Gods rule, that every sinner begets another no better then himself? How may a foul vessell keep sweet water? or how may an earthy sinner beget an heavenly Saint? we are all in the same state of sinne,
Is it not Nature's Rule, that every man begets one like himself? And is it not God's Rule, that every sinner begets Another no better then himself? How may a foul vessel keep sweet water? or how may an earthy sinner beget an heavenly Saint? we Are all in the same state of sin,
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the child in his cradle sleeps not so secure, but now he wakes, and then he weeps, cold starves him hunger pines him, sores trouble him, sicknesse gripes him, there is some punishment, which without sinne had never been inflicted.
the child in his cradle sleeps not so secure, but now he wakes, and then he weeps, cold starves him hunger pines him, sores trouble him, sickness gripes him, there is Some punishment, which without sin had never been inflicted.
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It is wonderfull to consider, how Nature hath provided for all creatures, birds with feathers, beasts with hides, fishes with scales, all with some defence, onely man is born stark naked, without either weapon in his hand,
It is wonderful to Consider, how Nature hath provided for all creatures, Birds with Feathers, beasts with hides, Fish with scales, all with Some defence, only man is born stark naked, without either weapon in his hand,
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And if this be our Spring, what (think ye) is our Summer? Remember not the sinnes of this time, prayes David, Psalme 25.7. and why? their remembrance is bitter, saith Job, Job 13.26.
And if this be our Spring, what (think you) is our Summer? remember not the Sins of this time, prays David, Psalm 25.7. and why? their remembrance is bitter, Says Job, Job 13.26.
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If mirth and melody should never meet with end, this were an happy life, Rejoyce, O young man, in thy youth, let thine heart chear thee in the dayes of thy youth, walk in the wayes of thine heart,
If mirth and melody should never meet with end, this were an happy life, Rejoice, Oh young man, in thy youth, let thine heart cheer thee in the days of thy youth, walk in the ways of thine heart,
and in the sight of thine eyes; but remember for all these things God will bring thee to judgement, Eccles. 11.9. This judgement is the damp that puts out all the lights of comfort:
and in the sighed of thine eyes; but Remember for all these things God will bring thee to judgement, Eccles. 11.9. This judgement is the damp that puts out all the lights of Comfort:
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could not Solomon have given the rains, but he must pull again at curb? Must youth rejoyce, But for all this remember? what a barre stands here in the very door of joy? alas, that we should trifle thus with toyes, which no sooner we enjoy,
could not Solomon have given the rains, but he must pull again At curb? Must youth rejoice, But for all this Remember? what a bar Stands Here in the very door of joy? alas, that we should trifle thus with toys, which no sooner we enjoy,
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The wise man that gave libertie to his wayes, what cries he but vanitie, and after, vanitie of vanities, and at last, all is vanitie? what was the wisdome of Achitophel? a vain thing:
The wise man that gave liberty to his ways, what cries he but vanity, and After, vanity of vanities, and At last, all is vanity? what was the Wisdom of Ahithophel? a vain thing:
if you look about you, how many miseries lie in wait to ensnare you? there is no place secure, no state sufficient, no pleasure permanent, whither will you go? The chamber hath its care, the house hath its fear, the field hath its toyl, the Countrey hath its frauds, the Citie hath its factions, the Church hath its Sects, the Court hath its envie, here is every place a field where is offered a battell:
if you look about you, how many misery's lie in wait to ensnare you? there is no place secure, no state sufficient, no pleasure permanent, whither will you go? The chamber hath its care, the house hath its Fear, the field hath its toil, the Country hath its frauds, the city hath its factions, the Church hath its Sects, the Court hath its envy, Here is every place a field where is offered a battle:
or if this were better, consider but your states, the Beggar hath his sores, the Souldier hath his scarres, the Magistrate hath his troubles, the Merchant his travels, the Nobles their crosses, the great ones their vexations;
or if this were better, Consider but your states, the Beggar hath his sores, the Soldier hath his scars, the Magistrate hath his Troubles, the Merchant his travels, the Nobles their Crosses, the great ones their vexations;
the sweet hath its sower, the Crown hath its care, the world hath its want, pleasure hath its pain, profit hath its grief, all these must have their end:
the sweet hath its sour, the Crown hath its care, the world hath its want, pleasure hath its pain, profit hath its grief, all these must have their end:
Is this manhood, that is subject to all these miseries? Nay, what are these in comparison of all it suffers? It is deformed with sinne, defiled with lust, outraged with passions, over-carried with affections, pining with envie, burthened with gluttony, boyling with revenge, transported with rage;
Is this manhood, that is Subject to all these misery's? Nay, what Are these in comparison of all it suffers? It is deformed with sin, defiled with lust, outraged with passion, overcarried with affections, pining with envy, burdened with gluttony, boiling with revenge, transported with rage;
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shew me the light which will not darken, shew me the flower which will not fade, shew me the fruit which will not corrupt, shew me the garment which will not wear, shew me the beautie which will not wither, shew me the strength which will not weaken:
show me the Light which will not darken, show me the flower which will not fade, show me the fruit which will not corrupt, show me the garment which will not wear, show me the beauty which will not wither, show me the strength which will not weaken:
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will not pleasures delay? cannot riches ransome? dares not strength defie? Is neither wit nor wealth able to deceive nor bribe? what may rent this house, that the soul may but lodge there one night longer? Poor soul that dies (or departs) in unremedied pangs!
will not pleasures Delay? cannot riches ransom? dares not strength defy? Is neither wit nor wealth able to deceive nor bribe? what may rend this house, that the soul may but lodge there one night longer? Poor soul that die (or departs) in unremedied pangs!
but a shew of the beer, which at last shall convey you to your graves? Man, ere he is aware, hath drest his herse, every season adding something to his solemnitie.
but a show of the beer, which At last shall convey you to your graves? Man, ere he is aware, hath dressed his hearse, every season adding something to his solemnity.
Who dares live in sinne, that considers with himself he must die soon? And who will not consider, that sees before his eyes so many a remembrancer? Alas, we must die,
Who dares live in sin, that considers with himself he must die soon? And who will not Consider, that sees before his eyes so many a remembrancer? Alas, we must die,
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The summe is a Year ] the Items are Dayes. ] And what Dayes can ye exspect of such a Year? my text, in relation to these dayes, gives us two attributes, the first is few, the second is evil: if you consider our dayes, in regard of the fewnesse, (which this word seems rather to intimate) you may see them in Scripture brought to fewer and fewer, till they are well near brought to nothing.
The sum is a Year ] the Items Are Days. ] And what Days can you expect of such a Year? my text, in Relation to these days, gives us two attributes, the First is few, the second is evil: if you Consider our days, in regard of the fewness, (which this word seems rather to intimate) you may see them in Scripture brought to fewer and fewer, till they Are well near brought to nothing.
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If we begin with the beginning, we find first, that the first man Adam had a lease of his life in fee and (as Lawyers say) To have and to hold, from the beginning to everlasting:
If we begin with the beginning, we find First, that the First man Adam had a lease of his life in fee and (as Lawyers say) To have and to hold, from the beginning to everlasting:
of this he was forewarned, In the day that thou eatest thereof thou shalt die the death; Gen. 2.17. And this he found too true, Because thou hast eaten of the tree, whereof I commanded thee, Thou shalt not eat — what then? amongst other curses this was one, Dust thou art, and to dust thou shalt return: Gen. 3.19.
of this he was forewarned, In the day that thou Eatest thereof thou shalt die the death; Gen. 2.17. And this he found too true, Because thou hast eaten of the tree, whereof I commanded thee, Thou shalt not eat — what then? among other curses this was one, Dust thou art, and to dust thou shalt return: Gen. 3.19.
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After him, the longest life came short of the number of a thousand years, The dayes of Methusalem (saith Moses) were nine hundred, sixtie, and nine years: Gen. 5.27. and had he come to a thousand, which never was attained by man, yet a thousand years are but one day with God: 2. Pet. 3.8. yea, but as yesterday, saith Moses, A thousand years in Gods sight are but as yesterday: Psalme 90.4. But what speak I of a thousand years? no sooner came the floud, but the age of man (of every man born after it) was shortened half in half.
After him, the longest life Come short of the number of a thousand Years, The days of Methuselah (Says Moses) were nine hundred, sixtie, and nine Years: Gen. 5.27. and had he come to a thousand, which never was attained by man, yet a thousand Years Are but one day with God: 2. Pet. 3.8. yea, but as yesterday, Says Moses, A thousand Years in God's sighed Are but as yesterday: Psalm 90.4. But what speak I of a thousand Years? no sooner Come the flood, but the age of man (of every man born After it) was shortened half in half.
These are the generations of Sem (saith Moses ) Gen. 11.10. to wit, Arphaxad, and Selah, and Eber, none of which three could reach to the number of five hundred years;
These Are the generations of Sem (Says Moses) Gen. 11.10. to wit, Arphaxad, and Selac, and Eber, none of which three could reach to the number of five hundred Years;
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when he spoke this text, he tells he was one hundred and thirtie years old, and after this he lived no longer then seventeen years more, so that the whole age of Iacob was but (seven score and seven) an hundred fortie, and seven years. Gen. 47.28.
when he spoke this text, he tells he was one hundred and thirtie Years old, and After this he lived no longer then seventeen Years more, so that the Whole age of Iacob was but (seven score and seven) an hundred fortie, and seven Years. Gen. 47.28.
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Nay, to leave Iacob a while, and to come a little nearer our selves, in Moses time we find this little time halfed again, he brings seven score to seventie, The dayes (saith he) of our age are threescore years and tenne,
Nay, to leave Iacob a while, and to come a little nearer our selves, in Moses time we find this little time halfed again, he brings seven score to seventie, The days (Says he) of our age Are threescore Years and tenne,
nay, we have a custome goes a little further, and tells us of a number a great deal shorter, we are fallen from seventie to seven, in lifes leases made by us.
nay, we have a custom Goes a little further, and tells us of a number a great deal shorter, we Are fallen from seventie to seven, in life's leases made by us.
Nay, what speak I of years, when my text breaks them all into dayes? Few and evil have the dayes been, so our former translation, without any addition of years at all:
Nay, what speak I of Years, when my text breaks them all into days? Few and evil have the days been, so our former Translation, without any addition of Years At all:
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and (if you mark it) our life in Scripture is more often termed dayes then years: the book of Chronicles, which writes of mens lives, are called according to the interpretation, Words of dayes: to this purpose we read, David was old, and full of dayes. 1 Chron. 23.1. and in the dayes of Iehoram, Edom rebelled. 2 Chron. 21.8. So in the New Testament, In the dayes of Herod the King. Matth. 2.1. and, in the dayes of Herod the King of Iudea. Luke 1.5. In a word, thus Iob speaks of us, our life is but dayes, our dayes but a shadow: we know nothing (saith Iob ) and why so? our dayes upon earth are but a shadow. Iob 8.9. Lo here the length of our little life, it is not for ever;
and (if you mark it) our life in Scripture is more often termed days then Years: the book of Chronicles, which writes of men's lives, Are called according to the Interpretation, Words of days: to this purpose we read, David was old, and full of days. 1 Chronicles 23.1. and in the days of Jehoram, Edom rebelled. 2 Chronicles 21.8. So in the New Testament, In the days of Herod the King. Matthew 2.1. and, in the days of Herod the King of Iudea. Luke 1.5. In a word, thus Job speaks of us, our life is but days, our days but a shadow: we know nothing (Says Job) and why so? our days upon earth Are but a shadow. Job 8.9. Lo Here the length of our little life, it is not for ever;
no, Adam lost that estate, & he that lived longest after Adam, came short of the number of a thousand years: nay, that was halfed to somewhat lesse then five hundred, and that again halfed to little more then two hundred; Iacob yet halfs it again to a matter of seven score, and Moses halfs that again to seventy, or a little more:
no, Adam lost that estate, & he that lived longest After Adam, Come short of the number of a thousand Years: nay, that was halfed to somewhat less then five hundred, and that again halfed to little more then two hundred; Iacob yet halfs it again to a matter of seven score, and Moses halfs that again to seventy, or a little more:
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nay, our time brings it frō seventy to seven: nay, Iacob yet brings it from years to daies few and evil have the dayes ] of the year ] of my life been.
nay, our time brings it from seventy to seven: nay, Iacob yet brings it from Years to days few and evil have the days ] of the year ] of my life been.
What think they of, but of long dayes, and many years? And were all their dayes as long as the day of Joshuah, when the Sun stood still in the midst of heaven,
What think they of, but of long days, and many Years? And were all their days as long as the day of Joshua, when the Sun stood still in the midst of heaven,
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True, God may give some a liberall time, but what enemies are they to themselves, that of all their dayes allow themselves not one? If any man long after life,
True, God may give Some a liberal time, but what enemies Are they to themselves, that of all their days allow themselves not one? If any man long After life,
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How live they that would needs live long, and follow no rules of pietie? many can post off their conversion from day to day, sending Religion afore them to thirty,
How live they that would needs live long, and follow no rules of piety? many can post off their conversion from day to day, sending Religion afore them to thirty,
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in age they shuffle it off to sicknesse, when sicknesse comes, care to dispose their goods, loathnesse to die, hope to escape, ma•tyrs that good thought. O miserable men!
in age they shuffle it off to sickness, when sickness comes, care to dispose their goods, loathness to die, hope to escape, ma•tyrs that good Thought. O miserable men!
and, Give us this day our daily bread, say we as if no day could be called thy day but this day: if there be any more, we shall soon number them, my text tells you they are not many,
and, Give us this day our daily bred, say we as if no day could be called thy day but this day: if there be any more, we shall soon number them, my text tells you they Are not many,
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and yet, could we attain to so ripe an age, what are a thousand years to the dayes everlasting? If you took a little mote to compare with the whole earth, what great difference were in these two? and if you compare this life which is so short, with the life to come which shall never have end,
and yet, could we attain to so ripe an age, what Are a thousand Years to the days everlasting? If you took a little mote to compare with the Whole earth, what great difference were in these two? and if you compare this life which is so short, with the life to come which shall never have end,
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But will you haue an exact account and learn the just number? It was the Arithmetick of holy men to reckon their dayes but Few; ] as if the shortest cut were the best account.
But will you have an exact account and Learn the just number? It was the Arithmetic of holy men to reckon their days but Few; ] as if the Shortest Cut were the best account.
so that if vivere be valere that onely a true life, which enjoyes good health, here's the beginning and the ending of our dayes struck off at a second blow.
so that if vivere be Valere that only a true life, which enjoys good health, here's the beginning and the ending of our days struck off At a second blow.
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The Fathers could subduct all times not present, and what say you to this account? were the dayes of life at noon, man grown to manhood? look ye back,
The Father's could subduct all times not present, and what say you to this account? were the days of life At noon, man grown to manhood? look you back,
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nor let it come into the count of moneths, Job 3.6. Solomon could subduct not onely childhood but the time of youth too, which is the strength of life:
nor let it come into the count of months, Job 3.6. Solomon could subduct not only childhood but the time of youth too, which is the strength of life:
Summe all and suppose that the time of birth, and childhood, and youth, and sin were gone, to what an epitome were mans life come? Think of this all ye that travell towards heaven, had we not need to make haste, that must go so long a journey in so short a time? How can he choose but run, that remembers his dayes are few? nay, that every day runs away with his life? The workman that sets a time for his task, he listens to the clock,
Sum all and suppose that the time of birth, and childhood, and youth, and since were gone, to what an epitome were men life come? Think of this all you that travel towards heaven, had we not need to make haste, that must go so long a journey in so short a time? How can he choose but run, that remembers his days Are few? nay, that every day runs away with his life? The workman that sets a time for his task, he listens to the clock,
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Would you know your task? you must work: would you know the time? it is this day: a great task, a short time, had we not need with Moses to number our dayes, lest we loose a minute? It is true, of all numbers we cannot skill to number our dayes:
Would you know your task? you must work: would you know the time? it is this day: a great task, a short time, had we not need with Moses to number our days, lest we lose a minute? It is true, of all numbers we cannot skill to number our days:
Moses had his tables, Job had his measures, all agree both for measure and number, magnitude and multitude, our life is but short, our dayes are but few. Few ] and evil they have been.
Moses had his tables, Job had his measures, all agree both for measure and number, magnitude and multitude, our life is but short, our days Are but few. Few ] and evil they have been.
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Of this world if you'l have the dimensions according to the rules of Geometricians, the length, breadth, and depth of our short life; then first for our length from East to West, from our birth to our buriall.
Of this world if You'll have the dimensions according to the rules of Geometricians, the length, breadth, and depth of our short life; then First for our length from East to West, from our birth to our burial.
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no, take a measure if you please from one pole to another, as we stand betwixt the terms of life and death and weresoever we are, death is within an hand-breadth of our life:
no, take a measure if you please from one pole to Another, as we stand betwixt the terms of life and death and weresoever we Are, death is within an handbreadth of our life:
alas, how is it that many of you make your selves so great? what mean those titles which you take upon you? Your Greatnesse, Your Highnesse, your — I know not what.
alas, how is it that many of you make your selves so great? what mean those titles which you take upon you? Your Greatness, Your Highness, your — I know not what.
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thus Jacob in this text reckons of a great number of one year, The dayes of the year of my life are an hundred and thirty year. Gen. 47.9. nay Austin comes shorter, and compares our life to a quarter of a year, like Jehoahash reign, which lasted about three moneths time. 2 Kings 23.31. nay, the Scripture descends from moneths to dayes, Few and evil are my dayes, saith Iacob: implying that this life is but a few dayes, or but one day, as some would have it, which is the meaning of Christs prayer, Give us this day our dayly bread. Matth. 6.11. And yet that we may not think our death a great way off, the Scripture tells us, it is not a day to come:
thus Jacob in this text reckons of a great number of one year, The days of the year of my life Are an hundred and thirty year. Gen. 47.9. nay Austin comes shorter, and compares our life to a quarter of a year, like Jehoahash Reign, which lasted about three months time. 2 Kings 23.31. nay, the Scripture descends from months to days, Few and evil Are my days, Says Iacob: implying that this life is but a few days, or but one day, as Some would have it, which is the meaning of Christ prayer, Give us this day our daily bred. Matthew 6.11. And yet that we may not think our death a great Way off, the Scripture tells us, it is not a day to come:
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no, boast not of to morrow, for thou knowest not what a day may bring forth. Prov. 27.1. thy day is this present day, and therefore saith the Apostle, To day if you will hear his voice, Heb. 3.7. nay, to speak further, this day (saith Iob ) is past already, we are but of yesterday, Job 8.9.
no, boast not of to morrow, for thou Knowest not what a day may bring forth. Curae 27.1. thy day is this present day, and Therefore Says the Apostle, To day if you will hear his voice, Hebrew 3.7. nay, to speak further, this day (Says Job) is passed already, we Are but of yesterday, Job 8.9.
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and is cut down in the evening, Psal. 90.6. and Gregorie compares it to Ionahs gourd, that came up in a night, and perished ere the day was come, Jonah 4.10. The evening and the morning make but one day. Gen. 1.5.
and is Cut down in the evening, Psalm 90.6. and Gregory compares it to Jonahs gourd, that Come up in a night, and perished ere the day was come, Jonah 4.10. The evening and the morning make but one day. Gen. 1.5.
yet to go lower, as if half a day were more then our life could parallell, Moses compares it to a watch, which is but the fourth part of a night. Psal. 90.4. yea and as if this were longer then our life doth last, the Scripture calls it but an hour. John 5.25. The hour is coming, and now is, saith Christ:
yet to go lower, as if half a day were more then our life could parallel, Moses compares it to a watch, which is but the fourth part of a night. Psalm 90.4. yea and as if this were longer then our life does last, the Scripture calls it but an hour. John 5.25. The hour is coming, and now is, Says christ:
nay our life is but a minute, or if we can say lesse, a moment, in a moment they go down to the grave, saith Iob, Job 21.13. and in a moment shall they die saith Elihu. Job 34.20. And a lying tongue is but for a moment, saith Solomon, Prov. 12.19. and our light affliction is but for a moment, saith Paul, 2 Cor. 4.17. Lo here the length of our little life, this is the gradation that God makes of it:
nay our life is but a minute, or if we can say less, a moment, in a moment they go down to the grave, Says Job, Job 21.13. and in a moment shall they die Says Elihu. Job 34.20. And a lying tongue is but for a moment, Says Solomon, Curae 12.19. and our Light affliction is but for a moment, Says Paul, 2 Cor. 4.17. Lo Here the length of our little life, this is the gradation that God makes of it:
at first a matter of seventie years, but these were tythed from seventie to seven, this number again was made no number, one single year: a year? nay a moneth,
At First a matter of seventie Years, but these were tithed from seventie to seven, this number again was made no number, one single year: a year? nay a Monn,
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O what mean men to plot and project for the time to come, as if this life would never be done? O consider of the littleness of the time that thou hast to live!
Oh what mean men to plot and project for the time to come, as if this life would never be done? O Consider of the littleness of the time that thou hast to live!
and are you worse then Devils? is not your time shorter? and yet are you more negligent? how do you give way to that old serpent? he delayes no time to bring you to hell,
and Are you Worse then Devils? is not your time shorter? and yet Are you more negligent? how do you give Way to that old serpent? he delays no time to bring you to hell,
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What are we but Tenants at will in this Clay Farm? the foundation of all the building is a small substance, alwayes kept cold by an intercourse of air, the pillar is but a little breath, the strength some few bones tied together with dry strings, howsoever we piece and patch this poor cottage, it will at last fall into the Lords hands, and we must give surrender onely in this tenour, Few ] and evill have the dayes of my life been.
What Are we but Tenants At will in this Clay Farm? the Foundation of all the building is a small substance, always kept cold by an intercourse of air, the pillar is but a little breath, the strength Some few bones tied together with dry strings, howsoever we piece and patch this poor cottage, it will At last fallen into the lords hands, and we must give surrender only in this tenor, Few ] and evil have the days of my life been.
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You now see the time of our Lease to the full, out life lasts but dayes, our dayes are but few, who is so fond to settle his care on this Lease, that so soon is exspired,
You now see the time of our Lease to the full, out life lasts but days, our days Are but few, who is so found to settle his care on this Lease, that so soon is expired,
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you shall see my Text joyn both the hands, nothing indeed but death can loose the bonds, the dayes of my life are few, the few dayes of my life are evill; few in number, evill in nature;
you shall see my Text join both the hands, nothing indeed but death can lose the bonds, the days of my life Are few, the few days of my life Are evil; few in number, evil in nature;
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OUr life is but dayes, our dayes are but few, our few dayes but evil: Into what a sea of misery have I now rushed sail? Evill life, evill dayes; but few, yet evil.
OUr life is but days, our days Are but few, our few days but evil: Into what a sea of misery have I now rushed sail? Evil life, evil days; but few, yet evil.
And as no evil is alone, so besides that imputed, we have another inherent, this is the proclive disposition that we have to evil, because of the losse of those powers that we had to good;
And as no evil is alone, so beside that imputed, we have Another inherent, this is the proclive disposition that we have to evil, Because of the loss of those Powers that we had to good;
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Is not the mind doubtfull of the wayes of God? Is not the will prone to all manner of evil? Are not the affections disordered in their actions? But as for goodnesse, and holinesse, and virtue,
Is not the mind doubtful of the ways of God? Is not the will prove to all manner of evil? are not the affections disordered in their actions? But as for Goodness, and holiness, and virtue,
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But these are but the seeds, what say ye to the off-spring? Evils original beget evils actuall, and such are they (as Austin defines them) Whatsoever we say, or do,
But these Are but the seeds, what say you to the offspring? Evils original beget evils actual, and such Are they (as Austin defines them) Whatsoever we say, or do,
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his will is the rule that should measure all our actions, our actions are the frame that should be measured by his will; here then is sinnes materiall and formall, the actions of man diverted from the will of God;
his will is the Rule that should measure all our actions, our actions Are the frame that should be measured by his will; Here then is Sins material and formal, the actions of man diverted from the will of God;
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Look at our omission of good duties, and come they not in like moats in the Sun? How many alms have we denied? How many blessings have we refused? How many Sermons have we neglected? How many Lords dayes have we mis-spent? This was the sinne of that rich man, of whom though Lazarus had no hurt,
Look At our omission of good duties, and come they not in like moats in the Sun? How many alms have we denied? How many blessings have we refused? How many Sermons have we neglected? How many lords days have we misspent? This was the sin of that rich man, of whom though Lazarus had no hurt,
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if we go any further parents are disobeyed, injury is maintained, adultery is committed, robbery is practised, false witnesse is produced, covetousness is followed:
if we go any further Parents Are disobeyed, injury is maintained, adultery is committed, robbery is practised, false witness is produced, covetousness is followed:
so are the members full of evil, The head is sick, the heart deceitfull, the tongue unruly, the teeth as swords, the jaws as knives, the hands are full of bloud,
so Are the members full of evil, The head is sick, the heart deceitful, the tongue unruly, the teeth as swords, the Jaws as knives, the hands Are full of blood,
but if you look at this reason, it perceives onely naturall and externall things; it can perceive thy house adorned, thy lands tilled, thy grounds stocked;
but if you look At this reason, it perceives only natural and external things; it can perceive thy house adorned, thy Lands tilled, thy grounds stocked;
here is a Counsellour indeed, what is it but reason without reason? and here is a will indeed, what is it but a slave to sinne, without any will to good? Man is so holden captive with the yoke of sin, that of his own nature he can neither aspire by desire nor travell by endeavour to any goodnesse.
Here is a Counselor indeed, what is it but reason without reason? and Here is a will indeed, what is it but a slave to sin, without any will to good? Man is so held captive with the yoke of since, that of his own nature he can neither aspire by desire nor travel by endeavour to any Goodness.
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And yet this is not all, take a view of those affections which attend the will, and how are all evil? It is God should be the object both of our will and affections, and what say you? do you love him,
And yet this is not all, take a view of those affections which attend the will, and how Are all evil? It is God should be the Object both of our will and affections, and what say you? do you love him,
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we can do nothing that good is, but we run upon evil; see thine anger like a Serpent, thy desire like a Wolf, thy fear like an Hart, thine envie like a Viper, all thy passions are become sensuall,
we can do nothing that good is, but we run upon evil; see thine anger like a Serpent, thy desire like a Wolf, thy Fear like an Heart, thine envy like a Viper, all thy passion Are become sensual,
and Every man is a beast by his own knowledge, Jer. 10.14. Blessed God! what a world of evils are within us? We have sinned (O Lord) above the number of the sands of the seas, our transgressions (O Lord) are multiplied, our offences are exceeding many:
and Every man is a beast by his own knowledge, Jer. 10.14. Blessed God! what a world of evils Are within us? We have sinned (Oh Lord) above the number of the sands of the Seas, our transgressions (Oh Lord) Are multiplied, our offences Are exceeding many:
Many sure, that contain these streams, and yet how many are the rivolets that issue from them? There be evils of weakness against God the Father, whose attribute is Power;
Many sure, that contain these streams, and yet how many Are the rivulets that issue from them? There be evils of weakness against God the Father, whose attribute is Power;
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there be evils of ignorance against God the Son, whose attribute is Wisdome; there be evils of malice against God the holy Ghost, whose attribute is Love.
there be evils of ignorance against God the Son, whose attribute is Wisdom; there be evils of malice against God the holy Ghost, whose attribute is Love.
Can we adde any more? Mark but our thoughts, our delights, our consents to evil: or if these be not enough, see a swarm indeed that continually assault us, anger, hatred, envy, distrust impatience, avarice, sacriledge, pride, despair, presumption, indevotion, suspition, contention, derision, exaction, (give me leave to breathe in the numbring of this bedroll) perjurie, blasphemie, luxury, simony, perplexitie, inconstancy, hypocrisie, apostasie:
Can we add any more? Mark but our thoughts, our delights, our consents to evil: or if these be not enough, see a swarm indeed that continually assault us, anger, hatred, envy, distrust impatience, avarice, sacrilege, pride, despair, presumption, indevotion, suspicion, contention, derision, exaction, (give me leave to breathe in the numbering of this bedroll) perjury, blasphemy, luxury, simony, perplexity, inconstancy, hypocrisy, apostasy:
Can the proudest Pharisee justifie himself? Remember the swarms that lurk in thy venomed conscience, number thy wanton words, thy carnal thoughts, thy unchristian gestures, thy outragious sins,
Can the proudest Pharisee justify himself? remember the swarms that lurk in thy venomed conscience, number thy wanton words, thy carnal thoughts, thy unchristian gestures, thy outrageous Sins,
now we have found such a world of them, will you see them in a map? here is evils originall, evils actuall, evils of omission, evils of commission, evils of the body evils of the soul;
now we have found such a world of them, will you see them in a map? Here is evils original, evils actual, evils of omission, evils of commission, evils of the body evils of the soul;
when all your sins must be called to account before that Judge of the world, what account shall be given of this account that is endless? see them like the stars, onely these set and rise,
when all your Sins must be called to account before that Judge of the world, what account shall be given of this account that is endless? see them like the Stars, only these Set and rise,
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How sweet a rest doth that night bring, whose sleep is prevented with the consideration of our sins? though we are begirt with a thousand devils this would be as the watch of our souls,
How sweet a rest does that night bring, whose sleep is prevented with the consideration of our Sins? though we Are begirt with a thousand Devils this would be as the watch of our Souls,
should I tell you, that you have everie one committed thousands, and thousand of thousands of actuall sins and yet any one of those thousands is enough to send you packing to hell:
should I tell you, that you have every one committed thousands, and thousand of thousands of actual Sins and yet any one of those thousands is enough to send you packing to hell:
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but if still you go on securely in sin, and never go about to call your sins to remembrance, a day will come (wo worth the day) when that roring Lion shall set all your sins and transgressions in order before you:
but if still you go on securely in since, and never go about to call your Sins to remembrance, a day will come (woe worth the day) when that roaring lion shall Set all your Sins and transgressions in order before you:
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but when the score is full, and death comes to arrest you, then will he bring out his black book of all your sinnes committed all your dayes. O I tremble to speak of it!
but when the score is full, and death comes to arrest you, then will he bring out his black book of all your Sins committed all your days. Oh I tremble to speak of it!
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there be many that in Confession look on their sinns, as they do on the stars in a dark cloudie night, they can see none but the great ones, of the first or second magnitude, it may be here one and there one;
there be many that in Confessi look on their Sins, as they do on the Stars in a dark cloudy night, they can see none but the great ones, of the First or second magnitude, it may be Here one and there one;
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but if they were truly illightened, and informed aright, they might rather behold their sinns, as those innumerable stars that appear in a fair frostie winters night; they are many, and many:
but if they were truly enlightened, and informed aright, they might rather behold their Sins, as those innumerable Stars that appear in a fair frosty winter's night; they Are many, and many:
and therefore take a little pains in composing your catalogue, that so you may confess all (at least for the kinds) before you presume to come near that Table of the Lord.
and Therefore take a little pains in composing your catalogue, that so you may confess all (At least for the Kinds) before you presume to come near that Table of the Lord.
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yea, if the Lord shall please to exercise you with any crosse, or disgrace, or discountenance, losse of goods, disease of bodie, terrour of soul, or the like;
yea, if the Lord shall please to exercise you with any cross, or disgrace, or discountenance, loss of goods, disease of body, terror of soul, or the like;
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you may be sure as no miserie comes but for sinne, so then the enumeration of your sinns from a bleeding broken heart, is the prime and first means to cause that Sun of mercie to break through the clouds,
you may be sure as no misery comes but for sin, so then the enumeration of your Sins from a bleeding broken heart, is the prime and First means to cause that Sun of mercy to break through the Clouds,
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for my part, though I keep my catalogue to my self, yet in the generall I cannot but confesse to you all, My dayes have been evil, evil, evil: Few and evil.
for my part, though I keep my catalogue to my self, yet in the general I cannot but confess to you all, My days have been evil, evil, evil: Few and evil.
what, sin alone? no, but death by sinne, and so death went over all men Rom. 5.12. Infants themselves bring their damnation with them from their wombs;
what, since alone? no, but death by sin, and so death went over all men Rom. 5.12. Infants themselves bring their damnation with them from their wombs;
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or if that be omitted, how many are the miseries of this life, as the fore-runners of that judgement? Look at the mind and what think ye of our ignorance, not onely that of wilfull disposition,
or if that be omitted, how many Are the misery's of this life, as the forerunners of that judgement? Look At the mind and what think you of our ignorance, not only that of wilful disposition,
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if it be not a sin, what is it but a punishment for sinne? that our understanding should be obscured and darkened, our knowledge in things naturall wounded, in supernaturall utterly extinguished:
if it be not a since, what is it but a punishment for sin? that our understanding should be obscured and darkened, our knowledge in things natural wounded, in supernatural utterly extinguished:
And is this all? nay, yet more evils; see but our affections, and to what a number of infinite sorrows, griefs, anguishes suspicions, fears, malices, jealousies, is the soul of man subject? So prone are we to these miserable passions, that upon any occasion we fall into them;
And is this all? nay, yet more evils; see but our affections, and to what a number of infinite sorrows, griefs, Anguishes suspicions, fears, malices, jealousies, is the soul of man Subject? So prove Are we to these miserable passion, that upon any occasion we fallen into them;
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but to catch a flie? If this be vain work, how vain is man in his fond imitation? the birds and beasts can feed themselves, without any pains, onely man toils night and day, on sea and land, with bodie and mind;
but to catch a fly? If this be vain work, how vain is man in his found imitation? the Birds and beasts can feed themselves, without any pains, only man toils night and day, on sea and land, with body and mind;
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besides our industry, how is this bodie stuffed with many an infirmitie? all the strength of man is but a reed, at best shaken, perhaps broken, howsoever weakened by every wind that blows upon it.
beside our industry, how is this body stuffed with many an infirmity? all the strength of man is but a reed, At best shaken, perhaps broken, howsoever weakened by every wind that blows upon it.
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The Physicians distinction of Temperamentum ad pondus, & justitiam, gives us thus much to learn, that no constitution is ever so happie, to have a just temper according to its weight;
The Physicians distinction of Temperamentum ad pondus, & justitiam, gives us thus much to Learn, that no constitution is ever so happy, to have a just temper according to its weight;
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But as if all were too little (because our sinnes are so many) if you will number any more, here is yet another reckoning, evils originall, and e••ls adventitious, evils of necessitie, and evils of chance. Austin saith, What shall we say of those innumerable accidents that befall a man? as heat,
But as if all were too little (Because our Sins Are so many) if you will number any more, Here is yet Another reckoning, evils original, and e••ls adventitious, evils of necessity, and evils of chance. Austin Says, What shall we say of those innumerable accidents that befall a man? as heat,
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and wars, and tumults, and what not? go whither you will, and everie place is full of some of these evils: if you go on sea, every wave threatens you, every wind fears you, every rock and sand is enough to drown you:
and wars, and tumults, and what not? go whither you will, and every place is full of Some of these evils: if you go on sea, every wave threatens you, every wind fears you, every rock and sand is enough to drown you:
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Eli was sitting, and what more secure? yet at the news of Gods Ark, that it was taken by the Philistims, he falls down backwards, and his neck was broken.
Eli was sitting, and what more secure? yet At the news of God's Ark, that it was taken by the philistines, he falls down backwards, and his neck was broken.
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Indeed Absalon was riding, & vvhat vvay more readie to escape the enemy? yet, as the mule carried him under a great thick oak, his head caught hold of the oak,
Indeed Absalom was riding, & what Way more ready to escape the enemy? yet, as the mule carried him under a great thick oak, his head caught hold of the oak,
Our dayes are evil indeed, and who is it that is exempted from everie of these evils? Sinners are corrected, good men are chastened, there is none escapes free.
Our days Are evil indeed, and who is it that is exempted from every of these evils? Sinners Are corrected, good men Are chastened, there is none escapes free.
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Was not Abel murdered by his brother? Noah mocked by his sonne? Job scoffed by his wife? Eli slain for his sons? will you all at once? take one for all,
Was not Abel murdered by his brother? Noah mocked by his son? Job scoffed by his wife? Eli slave for his Sons? will you all At once? take one for all,
he is threatned by his brother, banished from his father, abused •y his uncle, defrauded of his wife, was not here miserie enough to break one heart? But after this,
he is threatened by his brother, banished from his father, abused •y his uncle, defrauded of his wife, was not Here misery enough to break one heart? But After this,
nay after this that he got his Rachel, see then a division betwixt her and Leah, two sisters brawling for one husband yet neither content, after both enjoyed him. Blessed Saint!
nay After this that he god his Rachel, see then a division betwixt her and Leah, two Sisters brawling for one husband yet neither content, After both enjoyed him. Blessed Saint!
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And yet again after his first entry into his own countrey, his wife Rachel dies, his daughter Dinah is ravished his sonne Reuben lies with his concubine,
And yet again After his First entry into his own country, his wife Rachel die, his daughter Dinah is ravished his son Reuben lies with his concubine,
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when the wickednesse is committed by a mans own son? what can we more? If ye his heart be unbroken, here's another grief great enough to match all the rest, his sonne, his Joseph (they report) is lost,
when the wickedness is committed by a men own son? what can we more? If you his heart be unbroken, here's Another grief great enough to match all the rest, his son, his Joseph (they report) is lost,
What a grief is here? Another in prison, and nothing to redeem him but his onely Benjamin; here is the losse of sonne after sonne, Ioseph is not, and Simeon is not,
What a grief is Here? another in prison, and nothing to Redeem him but his only Benjamin; Here is the loss of son After son, Ioseph is not, and Simeon is not,
We need no more, if Iacob thus number, how many are the miseries he did dayly suffer? would you have the summe? He himself the best witnesse of himself, affirms it to Pharaoh, Evil, Evil. Few and Evil ] have the dayes of the years of my life been.
We need no more, if Iacob thus number, how many Are the misery's he did daily suffer? would you have the sum? He himself the best witness of himself, affirms it to Pharaoh, Evil, Evil. Few and Evil ] have the days of the Years of my life been.
if you would that we knit up all in one bundell, there be evils originall, evils adventitious, evils of the mind evils of the body, evils that are common, evils of the chosen, we had need pray again, Deliver us from evil. ] What? so many evils of suffering? Now the Lord deliver us.
if you would that we knit up all in one bundle, there be evils original, evils adventitious, evils of the mind evils of the body, evils that Are Common, evils of the chosen, we had need pray again, Deliver us from evil. ] What? so many evils of suffering? Now the Lord deliver us.
What is sweet in this life, which so many miseries will not imbitter? If this be a vale of rears, where is thy place to pleasure? If this life be a nest of cares, how canst thou settle so great a vanity as sinne in a field of such misery as the world? O ye sonnes of men,
What is sweet in this life, which so many misery's will not embitter? If this be a vale of rears, where is thy place to pleasure? If this life be a nest of Cares, how Canst thou settle so great a vanity as sin in a field of such misery as the world? Oh you Sons of men,
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Can we chuse but wonder to see how busily thou heapest up riches yet knowest not who shall eat the grapes of thy planted vineyard? God gave thee a countenance erected towards heaven,
Can we choose but wonder to see how busily thou heapest up riches yet Knowest not who shall eat the grapes of thy planted vineyard? God gave thee a countenance erected towards heaven,
But to comfort all you that live in the fear of God, it may be your dayes are evil, ] and what then? this is to make tryall of your love to God, and a tryall it is of Gods love to you.
But to Comfort all you that live in the Fear of God, it may be your days Are evil, ] and what then? this is to make trial of your love to God, and a trial it is of God's love to you.
Certainly if you have but a spark of this love, your dayes cannot be so evil, but in the midst of those evils you shall find some inward consolations that will sweeten all.
Certainly if you have but a spark of this love, your days cannot be so evil, but in the midst of those evils you shall find Some inward consolations that will sweeten all.
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what though miseries come upon you as thick as hail-storms in a sharp winters day? you may remember you have a better master then Laban, a better service then Iacobs, a fairer prize then Rachel: who is your master but such an one as will surely keep his covenant,
what though misery's come upon you as thick as hail-storms in a sharp winter's day? you may Remember you have a better master then Laban, a better service then Iacobs, a Fairer prize then Rachel: who is your master but such an one as will surely keep his Covenant,
even the beauty of heaven, the beatificall vision of our blessed God, If then you but love God as Iacob did Rachel, what matters it how evil your few dayes be? nay be they never so evil, and were your dayes never so many,
even the beauty of heaven, the beatifical vision of our blessed God, If then you but love God as Iacob did Rachel, what matters it how evil your few days be? nay be they never so evil, and were your days never so many,
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although it were with Eliah in a whirlwind? I count (saith Paul) that the afflictions of this life are not worthy of the glory which shall be shewed unto us.
although it were with Elijah in a whirlwind? I count (Says Paul) that the afflictions of this life Are not worthy of the glory which shall be showed unto us.
comfort then thy soul that wades through this sea of miseries, and the Lord so assist us in all our troubles, that he lead us not into temptation, but deliver us from evil. Amen.
Comfort then thy soul that wades through this sea of misery's, and the Lord so assist us in all our Troubles, that he led us not into temptation, but deliver us from evil. Amen.
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Have they not been few? Let me ask some old man, whose hairs are dipt in snow, whose golden ewer is broken, whose silver cord is lengthened, how many be thy years? It may be thou wilt answer, as Moses gives the number, a matter of threescore years and ten, or fourscore years: I cannot say but it is a long time to come,
Have they not been few? Let me ask Some old man, whose hairs Are dipped in snow, whose golden ewer is broken, whose silver cord is lengthened, how many be thy Years? It may be thou wilt answer, as Moses gives the number, a matter of threescore Years and ten, or fourscore Years: I cannot say but it is a long time to come,
but alas, what are these fourscore years now they are gone? Tell me you that have seen the many changes both of Moon and Sun, are they not swiftly runne away? you may remember your manhood, childhood,
but alas, what Are these fourscore Years now they Are gone? Tell me you that have seen the many changes both of Moon and Sun, Are they not swiftly run away? you may Remember your manhood, childhood,
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and yet how long it was a coming? The time to come seems tedious, especially to a man in hope of blisse, the time now past is a very nothing, especially to a man in fear of danger:
and yet how long it was a coming? The time to come seems tedious, especially to a man in hope of bliss, the time now past is a very nothing, especially to a man in Fear of danger:
go down to those cast-away souls that now suffer in hell flames, and what say they of their life, but as soon as we were born we began to draw to our end, Wisd. 5.13.
go down to those castaway Souls that now suffer in hell flames, and what say they of their life, but as soon as we were born we began to draw to our end, Wisdom 5.13.
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go down to those putrified bodies, and find amongst them the dusts of Adam, Seth, Enosh, Kenan, Mahalaleel, Jered, Enoch, Methushalem, every one of whom lived near to the number of a thousand years, are they not dead? and what is their epitaph,
go down to those Putrified bodies, and find among them the dusts of Adam, Seth, Enosh, Kenan, Mahalaleel, Jered, Enoch, Methuselah, every one of whom lived near to the number of a thousand Years, Are they not dead? and what is their epitaph,
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but, they lived and dyed? Gen. 5. To summe up all in one, and to make this one serve for all, Iacob is an hundred and thirty years old (for so you see it registred in Gods book) yet now being demanded to tell his age, he answers but Dayes, and his dayes are but Few; how should they be many that now are gone already? these few dayes, they have been. ]
but, they lived and died? Gen. 5. To sum up all in one, and to make this one serve for all, Iacob is an hundred and thirty Years old (for so you see it registered in God's book) yet now being demanded to tell his age, he answers but Days, and his days Are but Few; how should they be many that now Are gone already? these few days, they have been. ]
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2. And as time past tells our dayes, so it counts all our miseseries, who cannot remember the miseries he doth suffer? The poor, the sick, the banished, the imprisoned, the traveller, the souldier, every one can write a Chronicle of his life,
2. And as time past tells our days, so it counts all our miseseries, who cannot Remember the misery's he does suffer? The poor, the sick, the banished, the imprisoned, the traveller, the soldier, every one can write a Chronicle of his life,
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What is the history of the Bible but an holy brief Chronicle of the Saints grievous sufferings? See the miseries of the Patriarchs described in the books of Moses: see the warres of the Israelites set down in the books of Ioshua: see the afflictions of David in the books of Samuel, Ezra, Nehemiah, Esther, Iob, every one hath a book of their severall calamities,
What is the history of the bible but an holy brief Chronicle of the Saints grievous sufferings? See the misery's of the Patriarchs described in the books of Moses: see the wars of the Israelites Set down in the books of Ioshua: see the afflictions of David in the books of Samuel, Ezra, Nehemiah, Esther, Job, every one hath a book of their several calamities,
Look then (beloved) at the time now past, and will you not say with Iacob, your dayes have been evil? Evil for your sinnes, and evil for your sufferings:
Look then (Beloved) At the time now past, and will you not say with Iacob, your days have been evil? Evil for your Sins, and evil for your sufferings:
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do we thus multiply sins? and think we to subract our sorrows? think but of those storms that already have gone over our heads famines, sores, sicknesses, plagues, have we not seen many seasons unseasonable,
do we thus multiply Sins? and think we to subract our sorrows? think but of those storms that already have gone over our Heads famines, sores, Sicknesses, plagues, have we not seen many seasons unseasonable,
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because we could find no season to repentance? Our Springs have been graves rather then cradles, our Summers have not shot up but withered our grasse, our Autumns have took away the flocks of our sheep,
Because we could find no season to Repentance? Our Springs have been graves rather then cradles, our Summer's have not shot up but withered our grass, our Autumns have took away the flocks of our sheep,
Were not our houses infected? our towns depopulated? our gardens made our graves? and many a grave a bed to lodge in it a whole family? Alas, what an hideous noise was heard about us? In every Church bells towling, in every hamlet some dying, in every street men watching, in every place, every where, wailing and weeping, or groning and dying.
Were not our houses infected? our Towns depopulated? our gardens made our graves? and many a grave a Bed to lodge in it a Whole family? Alas, what an hideous noise was herd about us? In every Church Bells' towling, in every hamlet Some dying, in every street men watching, in every place, every where, wailing and weeping, or groaning and dying.
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These are the evils that have been, ] and how should we forget them that have once seen them with our eyes? Call to mind time past, was the rule of Bernard, & what better rule have we to square our lives,
These Are the evils that have been, ] and how should we forget them that have once seen them with our eyes? Call to mind time past, was the Rule of Bernard, & what better Rule have we to square our lives,
then the remembrance of those evils which our lives have suffered? Look back then with Iacob, and we have good reason to redeem the time past, because our dayes have been evil.
then the remembrance of those evils which our lives have suffered? Look back then with Iacob, and we have good reason to Redeem the time past, Because our days have been evil.
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and continue there a year, and buy and sell, and get gain, and yet ye cannot tell what shall be to morrow. James 4.13. It is a meer presumption to boast of the time to come:
and continue there a year, and buy and fell, and get gain, and yet you cannot tell what shall be to morrow. James 4.13. It is a mere presumption to boast of the time to come:
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can any man say he will live til to morrow? look back ye that trust to this staff of Egypt, there is no man can assure you of this day, Man knoweth not his time, saith the Preacher, Eccles. 9.12.
can any man say he will live till to morrow? look back you that trust to this staff of Egypt, there is no man can assure you of this day, Man Knoweth not his time, Says the Preacher, Eccles. 9.12.
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This hour the breath thou drawest may be thy infection, this hour the bread thou eatest may be thy poyson, this hour the cup thou tastest may be that cup that must not passe from thee.
This hour the breath thou drawest may be thy infection, this hour the bred thou Eatest may be thy poison, this hour the cup thou tastest may be that cup that must not pass from thee.
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nor do day, nor this hour, nor last night, it is as long since as yesterday it self. Are not we strangely deceived? What mean our plots and projects for the time to come? why our life is done,
nor doe day, nor this hour, nor last night, it is as long since as yesterday it self. are not we strangely deceived? What mean our plots and projects for the time to come? why our life is done,
yet) as the time past that is gone and vanished. The similitude or resemblance will runne in these respects, the time past cannot be recalled. suddenly is vanished.
yet) as the time passed that is gone and vanished. The similitude or resemblance will run in these respects, the time passed cannot be Recalled. suddenly is vanished.
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a green bay tree ] that is most in prime, if any thing will stand at a stay, what is more likely? yet he passed away (saith the Psalmist) and lo he was gone, I sought him but be could not be found, Psalme 37.35, 36. We cannot stay time present,
a green bay tree ] that is most in prime, if any thing will stand At a stay, what is more likely? yet he passed away (Says the Psalmist) and lo he was gone, I sought him but be could not be found, Psalm 37.35, 36. We cannot stay time present,
and if that were short, which we think so long, how long is our life, which in comparison of that is so extreamly short? The time once past, we think it suddenly past,
and if that were short, which we think so long, how long is our life, which in comparison of that is so extremely short? The time once passed, we think it suddenly passed,
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the life that we had, what is it but a nothing? the life that we have, what is it but a moment? and all that we can have, what is it but a fleeting wind, begun and done in a trice of time, before we can imagine it.
the life that we had, what is it but a nothing? the life that we have, what is it but a moment? and all that we can have, what is it but a fleeting wind, begun and done in a trice of time, before we can imagine it.
ask Jacob (the Clock-keeper of our time) this Text tells the hour and now struck, you hear the sound? our dayes are gone, few and evil they have been. ]
ask Jacob (the Clock-keeper of our time) this Text tells the hour and now struck, you hear the found? our days Are gone, few and evil they have been. ]
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The Conlusion: Occasioned by the death of CHARLES BRIDGEMAN, who deceased about the age of twelve, in the yeare of our Lord 1632. he was a most pious sonne of a most pious mother, both now with God.
The Conclusion: Occasioned by the death of CHARLES BRIDGEMAN, who deceased about the age of twelve, in the year of our Lord 1632. he was a most pious son of a most pious mother, both now with God.
But here is a sad accident to confirm my saying, and whilest I speak of him, what can I say of his state, his person, his birth, his life, of all he had,
But Here is a sad accident to confirm my saying, and whilst I speak of him, what can I say of his state, his person, his birth, his life, of all he had,
Go a little further, we left him at school, but how learned he Christ, and him crucified? this was the knowledge taught him by the Spirit of God in a wonderfull manner.
Go a little further, we left him At school, but how learned he christ, and him Crucified? this was the knowledge taught him by the Spirit of God in a wonderful manner.
If I should instance in any of these his frequencie in prayer, his reading of Scripture, his reasoning with others to get knowledge to himself, we may wonder at Gods power in this childs poor weakness:
If I should instance in any of these his frequency in prayer, his reading of Scripture, his reasoning with Others to get knowledge to himself, we may wonder At God's power in this child's poor weakness:
but up he would have got again, and so kneeling down on his bare knees, covered with no garment but his linens, he would ask God forgiveness for that sinne of forgetfulness;
but up he would have god again, and so kneeling down on his bore knees, covered with no garment but his linens, he would ask God forgiveness for that sin of forgetfulness;
and not grieve at the death of him that spake them? What comfort had we in those dayes? What sorrow have we to think those dayes are done? Surely we cannot speak it without bitterness of soul, they are gone, they have been. Thus he lived:
and not grieve At the death of him that spoke them? What Comfort had we in those days? What sorrow have we to think those days Are done? Surely we cannot speak it without bitterness of soul, they Are gone, they have been. Thus he lived:
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will you know how he died? First, a lingring sickness seized upon him, against which to comfort him, one tells him of possessions that must fall to his portion:
will you know how he died? First, a lingering sickness seized upon him, against which to Comfort him, one tells him of possessions that must fallen to his portion:
but the answer given, how the soul consisted of the Will and the Understanding, he sayes, he is satisfied, and now understands better then he did before.
but the answer given, how the soul consisted of the Will and the Understanding, he Says, he is satisfied, and now understands better then he did before.
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Another comes to him, and then he begins another question, now he knows the soul, he desires yet to know further, How his soul may be saved? O blessed soul,
another comes to him, and then he begins Another question, now he knows the soul, he Desires yet to know further, How his soul may be saved? Oh blessed soul,
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One asks him, whether he had rather live or die, he gives the answer, and not without Pauls reason, I desire to die (said he) that I might go to my Saviour.
One asks him, whither he had rather live or die, he gives the answer, and not without Paul's reason, I desire to die (said he) that I might go to my Saviour.
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Upon this he presently calls to mind that Martyr, who being in prison, the night before his burning put his finger in the candle, to know how he could endure the fire;
Upon this he presently calls to mind that Martyr, who being in prison, the night before his burning put his finger in the candle, to know how he could endure the fire;
who can hear, and not wonder? wonder, and not desire to hear that he may wonder still? Blessed child, hadst thou lived that we might have wondred at thy wisdome!
who can hear, and not wonder? wonder, and not desire to hear that he may wonder still? Blessed child, Hadst thou lived that we might have wondered At thy Wisdom!
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and how strange a prophecie? not onely that he must die, but fore-telling the very day, On the Lords day (said he) look to me. Neither was this a word of course, which you may guesse by his often repetition, every day asking till the day came indeed, What, is Sunday come? At last the lookt-for day came on,
and how strange a prophecy? not only that he must die, but foretelling the very day, On the lords day (said he) look to me. Neither was this a word of course, which you may guess by his often repetition, every day asking till the day Come indeed, What, is Sunday come? At last the looked-for day Come on,
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What (think ye) meant his blessed soul, whilest the body it self used such an action? his eyes were fixed, his face chearfull, his lips smiling, his hands and arms clasping in a bow,
What (think you) meant his blessed soul, whilst the body it self used such an actium? his eyes were fixed, his face cheerful, his lips smiling, his hands and arms clasping in a bow,
but he comes to himself, and tells them how he saw the sweetest boy that ever eyes beheld, and bids them, Be of good chear, for he must presently go with him.
but he comes to himself, and tells them how he saw the Sweetest boy that ever eyes beheld, and bids them, Be of good cheer, for he must presently go with him.
Where am I whilest I speak these words? Blessed Saint, now thou singest in Heaven, God hath bid thee welcome, the Angels are hugging thee, the Saints rejoyce with thee, this day is the Crown set on thy head, this day is the Palm of victory in thy hand now art thou arrayed in the shining robes of Heaven,
Where am I whilst I speak these words? Blessed Saint, now thou singest in Heaven, God hath bid thee welcome, the Angels Are hugging thee, the Saints rejoice with thee, this day is the Crown Set on thy head, this day is the Palm of victory in thy hand now art thou arrayed in the shining robes of Heaven,
What joy is this? The Patriarchs salute thee, the Prophets welcome thee, the Apostles hug thee, all hands clap for joy, all harps warble, all hearts are merry and glad.
What joy is this? The Patriarchs salute thee, the prophets welcome thee, the Apostles hug thee, all hands clap for joy, all harps warble, all hearts Are merry and glad.
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O thou Creatour of men and Angels, help us all to Heaven, that when our dayes have been ] we may all meet together in thy blessed Kingdome. I have done:
O thou Creator of men and Angels, help us all to Heaven, that when our days have been ] we may all meet together in thy blessed Kingdom. I have done:
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The time of our Lease what is it but our Life? what is this Life, but a number of few dayes? what are these dayes, but a world full of evil? But a life, but dayes, but few, but evil; can we adde any more? Yes, Life is life howsoever we live,
The time of our Lease what is it but our Life? what is this Life, but a number of few days? what Are these days, but a world full of evil? But a life, but days, but few, but evil; can we add any more? Yes, Life is life howsoever we live,
MAns Bodie (we say) is closed up within the Elements, his Bloud in his Bodie, his Spirits in his Bloud, his Soul in his Spirits and God or Sathan in his Soul. Who holds the possession we may guesse in life,
Mans Body (we say) is closed up within the Elements, his Blood in his Body, his Spirits in his Blood, his Soul in his Spirits and God or Sathan in his Soul. Who holds the possession we may guess in life,
what spectacle could we think more pitifull, whose best dainties were but broken crumbs, and his warmest lodging but the rich mans gates? Here is a parable of a certain rich man, who enjoyes (or at least purposeth) a delicious fare, he hath lands vers. 16. fruits, vers. 17. buildings, vers. 18. and if this be the Inventorie, what is the summe? see it collected in the verse succeeding, Soul, thou hast much goods laid up for many years;
what spectacle could we think more pitiful, whose best dainties were but broken crumbs, and his warmest lodging but the rich men gates? Here is a parable of a certain rich man, who enjoys (or At least Purposes) a delicious fare, he hath Lands vers. 16. fruits, vers. 17. buildings, vers. 18. and if this be the Inventory, what is the sum? see it collected in the verse succeeding, Soul, thou hast much goods laid up for many Years;
no, but then suddenly vvhilst all sleep securely, not This day but This night. ] And vvhat, this night? Is it to attach the bodie of some great personage, vvhose looks might affrighten Officers had they come by day? No, let his bodie rot in dust,
no, but then suddenly whilst all sleep securely, not This day but This night. ] And what, this night? Is it to attach the body of Some great personage, whose looks might affrighten Officers had they come by day? No, let his body rot in dust,
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not a peny, not a dram, not a mite shall be left him, save onely a token of remembrance (I mean his winding-sheet) which he carries along with him to his grave.
not a penny, not a dram, not a mite shall be left him, save only a token of remembrance (I mean his winding-sheet) which he carries along with him to his grave.
what a change was this? his grounds were fertile, and they brought forth plenteously, but a blast of death hath struck both the fruit and ground; and nothing is now left him but a barren Tombe.
what a change was this? his grounds were fertile, and they brought forth plenteously, but a blast of death hath struck both the fruit and ground; and nothing is now left him but a barren Tomb.
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Was his harvest so great that his barns would not hold it? Whence came the blessing but from God? How is it then he forgets God that bestowed this blessing? It is written, When ye reap the harvest of the Land, ye shall not reap every corn of your field,
Was his harvest so great that his Barns would not hold it? Whence Come the blessing but from God? How is it then he forgets God that bestowed this blessing? It is written, When you reap the harvest of the Land, you shall not reap every corn of your field,
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Come to your last friends, which you now least think of (I mean your Consciences) and you shall find that is the truest friend that will go with you to the Judge, answer for you to the King,
Come to your last Friends, which you now least think of (I mean your Consciences) and you shall find that is the Truest friend that will go with you to the Judge, answer for you to the King,
how blessed a man had this Worldling been, if onely a good conscience had accompanied him to the Judge of heaven? but now when death summons him, there is no friend to solicite, no Advocate to plead no man to speak one word in his souls behalf:
how blessed a man had this Worldling been, if only a good conscience had accompanied him to the Judge of heaven? but now when death summons him, there is no friend to solicit, no Advocate to plead no man to speak one word in his Souls behalf:
Fifthly, there is a jewell irrevocable, of which this sudden death robs him, I mean his time, and what a losse was this? all his goods, grounds, barns, buildings, were they more worth then the world it self,
Fifthly, there is a jewel irrevocable, of which this sudden death robs him, I mean his time, and what a loss was this? all his goods, grounds, Barns, buildings, were they more worth then the world it self,
if this could be purchased, what a rate would he give for a little respite? nothing is now so precious as a piece of time, which before by moneths and years he lavishly mis-spent:
if this could be purchased, what a rate would he give for a little respite? nothing is now so precious as a piece of time, which before by months and Years he lavishly misspent:
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Imagine that this worldling (whom now you must suppose to lie frying in hel flames) were dispenced with for a little time, to live here again on earth amongst us;
Imagine that this worldling (whom now you must suppose to lie frying in hell flames) were dispensed with for a little time, to live Here again on earth among us;
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how eagerly would he apprehend, with what infinite watching, praying, fasting, would he improve that short time, that he might repent him? I know not how effectually this may work an your hearts,
how eagerly would he apprehend, with what infinite watching, praying, fasting, would he improve that short time, that he might Repent him? I know not how effectually this may work an your hearts,
but I am fully perswaded, if any damned creature had but the happinesse to hear this Sermon, you should see how his very heart would bleed vvithin him;
but I am Fully persuaded, if any damned creature had but the happiness to hear this Sermon, you should see how his very heart would bleed within him;
Oh vvith vvhat inflamed attention vvould he hear and listen? vvith vvhat insatiable grasping vvould he lay hold on Christ? vvith vvhat streaming tears vvould he vvater his cheeks,
O with what inflamed attention would he hear and listen? with what insatiable grasping would he lay hold on christ? with what streaming tears would he water his cheeks,
as if he vvould melt himself, like Niobe, into a fountain? Blessed God! hovv fond are foolish men that never think of this till their time be lost? vve that are alive have onely this benefit of opportunity,
as if he would melt himself, like Niobe, into a fountain? Blessed God! how found Are foolish men that never think of this till their time be lost? we that Are alive have only this benefit of opportunity,
Sixthly, yet more losse, and that is the losse of losses, the losse of his soul; his riches, lands, houses, friends, time, and all were nothing to his soul. This is that Paragon, Peere, Rose,
Sixthly, yet more loss, and that is the loss of losses, the loss of his soul; his riches, Lands, houses, Friends, time, and all were nothing to his soul. This is that Paragon, Peer, Rose,
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what a losse is this? thou wast born, lived, died, and that a shamefull death, (the death of the cross) and all this suffering was to save poor souls: yet see a soul here lost,
what a loss is this? thou wast born, lived, died, and that a shameful death, (the death of the cross) and all this suffering was to save poor Souls: yet see a soul Here lost,
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Whose heart would not melt into bloud, that but knew this misery? Suppose you could see the soul of this wretched worldling, no sooner had it left the body,
Whose heart would not melt into blood, that but knew this misery? Suppose you could see the soul of this wretched worldling, no sooner had it left the body,
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but it shall feel a punishment without pity, misery without mercy, sorrow without succour, crying without comfort, torment without ease, a world of mischiefe, without all measure or redress? Such is the losse of this mans silly soul, whilest he was cheering it with an home-bred solace;
but it shall feel a punishment without pity, misery without mercy, sorrow without succour, crying without Comfort, torment without ease, a world of mischief, without all measure or redress? Such is the loss of this men silly soul, whilst he was cheering it with an Homebred solace;
so is the coming of the Son of man, Matth. 24.38. How many have been thus took tripping in their wickedness? Belshazzar in his mirth, Herod in his pride, the Philistims in their banquetting, the men of Ziklag in their feasting, Jobs children in their drunkenness, the Sodomites in their filthiness, the Steward in his security, this Churle in his plenty:
so is the coming of the Son of man, Matthew 24.38. How many have been thus took tripping in their wickedness? Belshazzar in his mirth, Herod in his pride, the philistines in their banqueting, the men of Ziklag in their feasting, Jobs children in their Drunkenness, the Sodomites in their filthiness, the Steward in his security, this Churl in his plenty:
Do you not see most dye, whiles they are most busie how to live? he that once thought but to begin to take his ease, was fain that very night (whether he would or no) to make his end:
Do you not see most die, while they Are most busy how to live? he that once Thought but to begin to take his ease, was fain that very night (whither he would or not) to make his end:
would you have thought this? he but now flourished like a green bay tree, his thoughts full of mirth, his soul of ease, but I passed by, and loe he was gone:
would you have Thought this? he but now flourished like a green bay tree, his thoughts full of mirth, his soul of ease, but I passed by, and lo he was gone:
and yet he knoweth not what time shall come upon him, and that he must leave those things to others, and dye, Ecclus 11.19. The higher our Babel-tower of joy is raised, the nearer it is to ruine and confusion.
and yet he Knoweth not what time shall come upon him, and that he must leave those things to Others, and die, Ecclus 11.19. The higher our Babel-tower of joy is raised, the nearer it is to ruin and confusion.
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but for all these losses which are linked together, our riches, lands, houses, friends, time, and soul, and all we have, there is few or none regards them:
but for all these losses which Are linked together, our riches, Lands, houses, Friends, time, and soul, and all we have, there is few or none regards them:
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Thus some we have, that when the eternall salvation of their souls is in question, they are handling their dust, nothing but suites or mony-matters are their daily objects:
Thus Some we have, that when the Eternal salvation of their Souls is in question, they Are handling their dust, nothing but suits or money-matters Are their daily objects:
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when death comes? Where did ever that man dwell, that was comforted by any of these, in that last and sorest conflict? Give me a man amongst you, that spends the span of his transitory life in grasping gold, gathering wealth, growing great, inriching his posterity, without any endeavour,
when death comes? Where did ever that man dwell, that was comforted by any of these, in that last and Sorest conflict? Give me a man among you, that spends the span of his transitory life in grasping gold, gathering wealth, growing great, enriching his posterity, without any endeavour,
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and I dare certainly tell him, whensoever he comes to his deaths bed, he shall find nothing but an horrible confusion, extremest horrour and heaviness of heart;
and I Dare Certainly tell him, whensoever he comes to his death's Bed, he shall find nothing but an horrible confusion, Extremest horror and heaviness of heart;
Nor speak I only to the covetous (though my text seem more directly to point at them) but whosoever thou art that goest on daily in a course of sin, in the fear of God unbethink thee of mortality:
Nor speak I only to the covetous (though my text seem more directly to point At them) but whosoever thou art that goest on daily in a course of since, in the Fear of God unbethink thee of mortality:
or dissembled in my heart, when I have spoken? O who can say amongst you, I am clean, I am clean? and assure your selves if you are guilty, you must either feel hearts grief,
or dissembled in my heart, when I have spoken? O who can say among you, I am clean, I am clean? and assure your selves if you Are guilty, you must either feel hearts grief,
If you were but sensible of sin, if you felt but the weight and horrour of Gods wrath for sin, I am verily perswaded you would not take a quiet sleep in your beds for fear,
If you were but sensible of since, if you felt but the weight and horror of God's wrath for since, I am verily persuaded you would not take a quiet sleep in your Beds for Fear,
But (horrour of horrours!) what if this night, whilest you sleep in your sin, death should arrest you on your beds? This I tell you is no wonder, are not sudden deaths common and ordinary among the sons of men? How many have we heard that went to bed well over night,
But (horror of horrors!) what if this night, whilst you sleep in your since, death should arrest you on your Beds? This I tell you is no wonder, Are not sudden death's Common and ordinary among the Sons of men? How many have we herd that went to Bed well over night,
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Canst thou possibly sleep in such a case as this? Canst thou go to bed with a conscience laden with sin? Canst thou take any sleep (which is the brother of death) when thou lyest now in danger of eternall death? Consider, I pray, what space, what distance,
Canst thou possibly sleep in such a case as this? Canst thou go to Bed with a conscience laden with since? Canst thou take any sleep (which is the brother of death) when thou liest now in danger of Eternal death? Consider, I pray, what Molle, what distance,
These treasures are those stocks of grace that will last for ever, it is that circumspect walking, Ephes. 5.15. that fervency of spirit, Rom. 12.11. that zeal of good works, Tit. 2, 14. that purity, which St. Iohn makes a property of every true hearted professour, 1 Joh. 3.3. In a word, it is the work, the life, the power of that prayer, that the rest of our life hereafter may be pure and holy;
These treasures Are those stocks of grace that will last for ever, it is that circumspect walking, Ephesians 5.15. that fervency of Spirit, Rom. 12.11. that zeal of good works, Tit. 2, 14. that purity, which Saint John makes a property of every true hearted professor, 1 John 3.3. In a word, it is the work, the life, the power of that prayer, that the rest of our life hereafter may be pure and holy;
if now before we appear at the dreadfull Tribunall, we would make God and his Angels our friends in the Court of Heaven, O then how blessed would out deaths be to us? came it never so suddenly, still should death find us ready,
if now before we appear At the dreadful Tribunal, we would make God and his Angels our Friends in the Court of Heaven, Oh then how blessed would out death's be to us? Come it never so suddenly, still should death find us ready,
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and there is reason, most are begot, and born, and therefore dye at night: but we must further then the lists of nature, this night was more then ordinary,
and there is reason, most Are begotten, and born, and Therefore die At night: but we must further then the lists of nature, this night was more then ordinary,
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The Husband-men, the Shepherds, the work-men, all were bound with one chain of darkness, No man saw another, neither rose up from the place where he was for three days, Exod. 10.23.
The Husbandmen, the Shepherd's, the workmen, all were bound with one chain of darkness, No man saw Another, neither rose up from the place where he was for three days, Exod 10.23.
above is the angry Judge, beneath is the burning lake, before is gloomy darknesse, behind is infallibe death, on thy right and left hand a legion of evil angels, exspecting every moment to receive the prey.
above is the angry Judge, beneath is the burning lake, before is gloomy darkness, behind is infallible death, on thy right and left hand a legion of evil Angels, expecting every moment to receive the prey.
Will not this fear you from your sinnes? Suppose then you lay on your beds of death, were the Judge in his throne, your souls at the Barre, ths accuser at your elbows,
Will not this Fear you from your Sins? Suppose then you lay on your Beds of death, were the Judge in his throne, your Souls At the Bar, this accuser At your elbows,
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O then, how would you curse your selves, and bewail your sins? What horrible visions would appear to you in the dark? horrible indeed? In so much (saith one) that were there no other punishment then the appearing of Devils, you would rather burn to ashes, then endure their sights.
Oh then, how would you curse your selves, and bewail your Sins? What horrible visions would appear to you in the dark? horrible indeed? In so much (Says one) that were there no other punishment then the appearing of Devils, you would rather burn to Ashes, then endure their sights.
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when he ran like a vagabond roaring and crying, Whosoever findeth me shall slay me? What are all their affrights that cry when they are a dying, they see spirits and Devils flying about them, coming for them, roaring against them, as if an hell entred into them,
when he ran like a vagabond roaring and crying, Whosoever finds me shall slay me? What Are all their affrights that cry when they Are a dying, they see spirits and Devils flying about them, coming for them, roaring against them, as if an hell entered into them,
What a night was that to him, when on a sudden a darknesse seized on him, that never after left him? Thus many go to bed, that never rise again, till they be wakened by the fearfull sound of the last Trumpet:
What a night was that to him, when on a sudden a darkness seized on him, that never After left him? Thus many go to Bed, that never rise again, till they be wakened by the fearful found of the last Trumpet:
and was not this a terrour? whose heart doth not quake? whose flesh doth not tremble? whose senses are not astonished whilest vve do but think on it? And then vvhat vvere the sufferings of himself in his person? He might cry,
and was not this a terror? whose heart does not quake? whose Flesh does not tremble? whose Senses Are not astonished whilst we do but think on it? And then what were the sufferings of himself in his person? He might cry,
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his heart-strings break, the blessed Angels leave him, Devils still exspect him, and novv the Judge hath pronounced his sentence, This night, in the dark, they must seiz upon him.
his heartstrings break, the blessed Angels leave him, Devils still expect him, and now the Judge hath pronounced his sentence, This night, in the dark, they must seize upon him.
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enter into his gates, and there every table stands richly furnished; step yet into his chambers, and you may imagine doun-beds curtain'd with gold hangings:
enter into his gates, and there every table Stands richly furnished; step yet into his chambers, and you may imagine doun-beds curtained with gold hangings:
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he had toiled all day, and now see how securely he takes his rest, this night, he dreams golden dreams, of ease, of mirth, of pastime, (as all our worldly pleasures are but waking dreams) but stay a while and see the issue:
he had toiled all day, and now see how securely he Takes his rest, this night, he dreams golden dreams, of ease, of mirth, of pastime, (as all our worldly pleasures Are but waking dreams) but stay a while and see the issue:
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Awake, rich Cormorant! what charms have lulled thee thus asleep? Canst thou slumber whilest death breaks down this house thy bodie, to rob thee of that jewell thy soul? What a deep, dull, drowsie, dead sleep is this? O fool!
Awake, rich Cormorant! what charms have lulled thee thus asleep? Canst thou slumber whilst death breaks down this house thy body, to rob thee of that jewel thy soul? What a deep, dull, drowsy, dead sleep is this? O fool!
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this night is thy soul assaulted, see death approaching, Devils hovering, Gods justice threatning, canst thou yet sleep? and are thine eyes yet heavie? Behold, the hour is at hand,
this night is thy soul assaulted, see death approaching, Devils hovering, God's Justice threatening, Canst thou yet sleep? and Are thine eyes yet heavy? Behold, the hour is At hand,
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he sleeps still, his care all day had cast him into so dead a sleep this night, that nothing can warn him untill death awake him, That thief is most dangerous that comes at night, such a thief is death, a thief that steals men, which then is most busie whilest we are most drowsie, most secure in sinne; Heark the sluggard that lulls himself in his sinnes, Yet a little more sleep, a little more slumber, is not his destruction sudden,
he sleeps still, his care all day had cast him into so dead a sleep this night, that nothing can warn him until death awake him, That thief is most dangerous that comes At night, such a thief is death, a thief that steals men, which then is most busy whilst we Are most drowsy, most secure in sin; Hark the sluggard that lulls himself in his Sins, Yet a little more sleep, a little more slumber, is not his destruction sudden,
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but he saw deaths uglinesse afore his face? what a sight was this? at his door enters the King of fear, accompanied with all his abhorred horrours, and stinging dread:
but he saw death's ugliness afore his face? what a sighed was this? At his door enters the King of Fear, accompanied with all his abhorred horrors, and stinging dread:
the crie is made, the mid-night come, God sounds destruction, and thus runs the proclamation, This night so drowsie, thy soul must be taken from thee. And yet more horrour;
the cry is made, the midnight come, God sounds destruction, and thus runs the proclamation, This night so drowsy, thy soul must be taken from thee. And yet more horror;
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he bequeaths his garments to the moth, his gold to rust, his body to the grave, his soul to hell, his goods and lands he knows not to whom, Whose shall these things be? Here is the man that made such mirth all day,
he Bequeathes his garments to the moth, his gold to rust, his body to the grave, his soul to hell, his goods and Lands he knows not to whom, Whose shall these things be? Here is the man that made such mirth all day,
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that rob God in his members, and treasure up your own damnations, will not death make sorrie hearts for your merry nights? a night wil come as sad as sadnesse in her sternest looks,
that rob God in his members, and treasure up your own damnations, will not death make sorry hearts for your merry nights? a night will come as sad as sadness in her sternest looks,
Then (though too late) will you lamentably cry out, What hath pride profited us? or what profit hath the pomp of riches brought us? all those things are passed away as a shadow,
Then (though too late) will you lamentably cry out, What hath pride profited us? or what profit hath the pomp of riches brought us? all those things Are passed away as a shadow,
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Is this the merrie man that made such pastime? Sweet God! what a change is this? In stead of sweet smell there is a stench, in stead of a girdle a rent, in stead of well-set hair baldness, in stead of beauty burning;
Is this the merry man that made such pastime? Sweet God! what a change is this? In stead of sweet smell there is a stench, in stead of a girdle a rend, in stead of well-set hair baldness, in stead of beauty burning;
Must not sadnesse seize on that soul which incurs this doom? Here is a malefactour stands at bar, indited by the name of Fool, charged with the guilt of treason, condemned by the Judge of heaven,
Must not sadness seize on that soul which incurs this doom? Here is a Malefactor Stands At bar, Indited by the name of Fool, charged with the guilt of treason, condemned by the Judge of heaven,
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How abominable in the sight of the Lord is the death of the wicked? Was not this a grief to be took thus tripping in his wickedness? even now whilest he was busily plotting his ease and pastime, death stands at his door,
How abominable in the sighed of the Lord is the death of the wicked? Was not this a grief to be took thus tripping in his wickedness? even now whilst he was busily plotting his ease and pastime, death Stands At his door,
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had I followed his Laws, obeyed his Commands, attended to his will how sweet and pleasant would they now be unto me? We and alas that I had not fore-seen this day, what have I done,
had I followed his Laws, obeyed his Commands, attended to his will how sweet and pleasant would they now be unto me? We and alas that I had not foreseen this day, what have I done,
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but suppose (and it were a blessed meditation) you that are so fresh and frolick at this day, that spend it merrily, use it profanely swearing, revelling, singing, dancing;
but suppose (and it were a blessed meditation) you that Are so fresh and frolic At this day, that spend it merrily, use it profanely swearing, reveling, singing, dancing;
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what if this night, while you are in your sin, the hand of death should arrest you? Could I speak with you on your death-beds, I am sure I should find you in another case:
what if this night, while you Are in your since, the hand of death should arrest you? Could I speak with you on your deathbeds, I am sure I should find you in Another case:
and these words not heeded, whiles the time well served? how would you tear your hair, gnash your teeth, bite your nails, seek all means possibly to annihilate your selves? and can nothing warn you before death seize on you? take heed,
and these words not heeded, while the time well served? how would you tear your hair, gnash your teeth, bite your nails, seek all means possibly to annihilate your selves? and can nothing warn you before death seize on you? take heed,
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If this wretched man had observed the present time, how happy had he been this hour of his departure? But as Officers take malefactours, drinking or drabbing;
If this wretched man had observed the present time, how happy had he been this hour of his departure? But as Officers take malefactors, drinking or drabbing;
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that men should be so strangely bewitched by the Prince of the air, as for the momentarie enjoyment of some glorious miseries, bitter-sweet pleasures, heart-vexing riches, desperately and wilfully to abandon God,
that men should be so strangely bewitched by the Prince of the air, as for the momentary enjoyment of Some glorious misery's, bittersweet pleasures, heart-vexing riches, desperately and wilfully to abandon God,
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Gallus dies in the act of pleasure, Ishbosheth dies in the middest of sleep, the Israelites die in their day of lust, this Worldling dies in that night of sinne, even then on a sudden his soul is taken.
Gallus die in the act of pleasure, Ishbosheth die in the midst of sleep, the Israelites die in their day of lust, this Worldling die in that night of sin, even then on a sudden his soul is taken.
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vvhat saiest thou to thy barns, buildings, riches, lands? Do these pleasure thee in this thy extreme and dying agonie? Thou liest this night on thy departing bed, burthened vvith the heavie load of thy former trespasses, the pangs come sore and sharp upon thee, thy brest pants, thy pulse beats short, thy breath it self smels of earth and rottennesse:
what Sayest thou to thy Barns, buildings, riches, Lands? Do these pleasure thee in this thy extreme and dying agony? Thou liest this night on thy departing Bed, burdened with the heavy load of thy former Trespasses, the pangs come soar and sharp upon thee, thy breast pants, thy pulse beats short, thy breath it self smells of earth and rottenness:
or hoord of vvealth? should vve bring them to thy bed, (as vve read of one dying, commanded that his golden vessels and silver plate should be set before him, which looking on, he promised to his soul, it should have them all, on condition of his stay with him,
or hoard of wealth? should we bring them to thy Bed, (as we read of one dying, commanded that his golden vessels and silver plate should be Set before him, which looking on, he promised to his soul, it should have them all, on condition of his stay with him,
for the fear of thine heart wherewith thou shalt fear, and for the sight of thine eyes which thou shalt see, Deut. 28.67. Here is the terrour of that night of death, vvhen you may vvish vvith all your hearts, that you had never been born;
for the Fear of thine heart wherewith thou shalt Fear, and for the sighed of thine eyes which thou shalt see, Deuteronomy 28.67. Here is the terror of that night of death, when you may wish with all your hearts, that you had never been born;
if the Lord once let loose the cords of your conscience, vvhat account vvill you make of crovvns, of possessions? all these will be so far from healing the wound, that they will turn rather into fiery Scorpions, for your further torments.
if the Lord once let lose the cords of your conscience, what account will you make of crowns, of possessions? all these will be so Far from healing the wound, that they will turn rather into fiery Scorpions, for your further torments.
Lo here the dismall, dreadfull, terrible time of this mans departure, it was in the night, a night of darkness, drowsiness, sadness sinne, death, and destruction.
Lo Here the dismal, dreadful, terrible time of this men departure, it was in the night, a night of darkness, drowsiness, sadness sin, death, and destruction.
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Who will not provide each day against this fearfull night? howsoever we passe away our time in sinne, we must of necessitie, ere it be long, lie gasping for breath upon our dying beds, there shall we grapple hand to hand with the utmost powers of death and darknesse:
Who will not provide each day against this fearful night? howsoever we pass away our time in sin, we must of necessity, ere it be long, lie gasping for breath upon our dying Beds, there shall we grapple hand to hand with the utmost Powers of death and darkness:
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be sure the night cometh wherein none can work, and then what a fearfull time will come upon us? I know there be some that dream of doing good in another world,
be sure the night comes wherein none can work, and then what a fearful time will come upon us? I know there be Some that dream of doing good in Another world,
The way-faring man travels not in darknesse, but while the day shines on him, then he knows he is under the protection of the Laws, the light of the Sunne, the blessing of heaven;
The wayfaring man travels not in darkness, but while the day shines on him, then he knows he is under the protection of the Laws, the Light of the Sun, the blessing of heaven;
You may be sure the meanest soul that hath the work of grace upon it, death is to him no night, but the day-break of eternall brightnesse. This may make us in love with the sincerity of religion, this may make us to labour,
You may be sure the Meanest soul that hath the work of grace upon it, death is to him no night, but the daybreak of Eternal brightness. This may make us in love with the sincerity of Religion, this may make us to labour,
If it were thus with you, then (to your comfort) upon your dying beds you should meet with a glorious troop of blessed Angels, you should feel the glorious presence of the sweetest comforter, you should see the glorious light of Gods shining countenance, you should have a night (if it were night ) turn'd all into a mid-day. Now the Lord give you such a day, whensoever you dye, through Christ our Lord.
If it were thus with you, then (to your Comfort) upon your dying Beds you should meet with a glorious troop of blessed Angels, you should feel the glorious presence of the Sweetest comforter, you should see the glorious Light of God's shining countenance, you should have a night (if it were night) turned all into a midday. Now the Lord give you such a day, whensoever you die, through christ our Lord.
Please you that we illustrate this description, and you shall see how every word shews forth some excellencies (as the glorious lustres) of this glorious pearle the Soul. ]
Please you that we illustrate this description, and you shall see how every word shows forth Some excellencies (as the glorious lustres) of this glorious pearl the Soul. ]
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First, if you ask what is the Soul, 'tis a substance. ] How fond were the opinions of some Philosophers? one would have it to be nothing, [ vox, & praeterea nihil, ] and how many of us are of this opinion? Doe not we live as if we had no souls at all? The epicure is for his belly, the ambitious for his body,
First, if you ask what is the Soul, it's a substance. ] How found were the opinions of Some Philosophers? one would have it to be nothing, [ vox, & praeterea nihil, ] and how many of us Are of this opinion? Do not we live as if we had no Souls At all? The epicure is for his belly, the ambitious for his body,
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or how should our estimation of it be so grosse and vile, to prefer the body, to neglect the soul? ] There were other Philosophers vvent a pace yet further,
or how should our estimation of it be so gross and vile, to prefer the body, to neglect the soul? ] There were other Philosophers went a pace yet further,
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Look at beasts, and in this respect we and they are even as one condition, Eccles. 3.19. Look at trees, and in their corruption you may see, the like constitution both of us and them.
Look At beasts, and in this respect we and they Are even as one condition, Eccles. 3.19. Look At trees, and in their corruption you may see, the like constitution both of us and them.
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and stones, and metalls have a soul: far be this from your thoughts, whose souls are prized to be of more worth then a world, there being nothing in the world that may give a recompence for our souls, Matth. 16.26.
and stones, and metals have a soul: Far be this from your thoughts, whose Souls Are prized to be of more worth then a world, there being nothing in the world that may give a recompense for our Souls, Matthew 16.26.
such grosse conceits have many idolaters of the Deity, as if this our image were of Gods own substance, and this substance nothing else but a bodily being.
such gross conceits have many Idolaters of the Deity, as if this our image were of God's own substance, and this substance nothing Else but a bodily being.
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O precious soul (saith Bernard) espoused to thy God, indowed with his spirit, redeemed by his Son, what art thou to the flesh, whose being is from heaven.
Oh precious soul (Says Bernard) espoused to thy God, endowed with his Spirit, redeemed by his Son, what art thou to the Flesh, whose being is from heaven.
this is that goodness of God, that as our souls are intellectuall, so their being is perpetuall, not but that our souls might dye (seeing every thing that is of nothing may return into the same nothing whence it sprung) but that God so sustains them by his glorious goodness, that as he gave the first being,
this is that Goodness of God, that as our Souls Are intellectual, so their being is perpetual, not but that our Souls might die (seeing every thing that is of nothing may return into the same nothing whence it sprung) but that God so sustains them by his glorious Goodness, that as he gave the First being,
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and God onely hath not bestowed upon us? our parents begot our bodies, God onely gave our souls: our bodies are buried again in the wombe of our common mother,
and God only hath not bestowed upon us? our Parents begotten our bodies, God only gave our Souls: our bodies Are buried again in the womb of our Common mother,
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But wee'll ascend a little higher, it is a substance created, ] not traduced, (as some would have it.) I must confess the opinion was not a little strong, that as our bodies,
But We'll ascend a little higher, it is a substance created, ] not traduced, (as Some would have it.) I must confess the opinion was not a little strong, that as our bodies,
the reason of this opinion was because of originall sin, which defileth the soul, as well as the body of each man sprung from Adam, they could see no means how both were corrupted,
the reason of this opinion was Because of original since, which Defileth the soul, as well as the body of each man sprung from Adam, they could see no means how both were corrupted,
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Concerning that objection of originall sin (if the soul were not traduced from the loyns of Adam, how then should that sin be imputed to our souls? ) I must confess the question is intricate, we should rather believe it,
Concerning that objection of original since (if the soul were not traduced from the loins of Adam, how then should that sin be imputed to our Souls?) I must confess the question is intricate, we should rather believe it,
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First then, we say 'tis a fallacy to divide soul and body, for not the soul without the body, nor the body without the soul, but the whole man sinn'd in Adam, as the whole man is begot of Adam; so soon therefore as the soul is conjoyn'd to the body, and of the soul and body is constituted whole man, that man being now made a member of Adam, is said to sin with him,
First then, we say it's a fallacy to divide soul and body, for not the soul without the body, nor the body without the soul, but the Whole man sinned in Adam, as the Whole man is begotten of Adam; so soon Therefore as the soul is conjoined to the body, and of the soul and body is constituted Whole man, that man being now made a member of Adam, is said to since with him,
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as being apt for the soul? This aptness then whereby it is prepared for the form, being received from the parents, we may say of the soul, that thus it is generated,
as being apt for the soul? This aptness then whereby it is prepared for the from, being received from the Parents, we may say of the soul, that thus it is generated,
it is thirdly invisible. ] Hath any man seen God? or hath any man seen Gods image (which is the soul ) and lived? Substances that are more pure are less visible.
it is Thirdly invisible. ] Hath any man seen God? or hath any man seen God's image (which is the soul) and lived? Substances that Are more pure Are less visible.
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how then should this corruptible sight, see a spirituall soul? the object is too clear for our weak eyes, our eyes are but earthly, the soul of an heavenly nature. O divine being!
how then should this corruptible sighed, see a spiritual soul? the Object is too clear for our weak eyes, our eyes Are but earthly, the soul of an heavenly nature. O divine being!
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and into it must thou return, Gen. 4.19. would you see this heaven? that is the soul, the God of heaven gave it, and to the God of heaven returns it, Eccles. 12.7. The body is but a lump, but the soul is that breath of life:
and into it must thou return, Gen. 4.19. would you see this heaven? that is the soul, the God of heaven gave it, and to the God of heaven returns it, Eccles. 12.7. The body is but a lump, but the soul is that breath of life:
what heaven is in that body, which lives and moves by such a soul? yet so wonderfull is Gods mercy to mankinde, that as reason doth possesse the soul, so the soul must possesse this body.
what heaven is in that body, which lives and moves by such a soul? yet so wonderful is God's mercy to mankind, that as reason does possess the soul, so the soul must possess this body.
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onely here's the difference, the light is most visible, the soul is invisible, she is the breath of God, the beauty of man, the wonder of Angels, the envie of devils, that immortall splendor which never eye hath seen, never eye must see.
only here's the difference, the Light is most visible, the soul is invisible, she is the breath of God, the beauty of man, the wonder of Angels, the envy of Devils, that immortal splendour which never eye hath seen, never eye must see.
would you please to see the roomes? the eye is her window, the head is her tower, the heart is her closet, the mouth is her hall, the lungs her presence chamber, the senses her cinque-ports, the common-sense her custome-house, the phantasie her mint, the memory her treasury, the lips are her two leav'd doores, that shut and open,
would you please to see the rooms? the eye is her window, the head is her tower, the heart is her closet, the Mouth is her hall, the lungs her presence chamber, the Senses her Cinque ports, the commonsense her customhouse, the fantasy her mint, the memory her treasury, the lips Are her two leaved doors, that shut and open,
and all these, and all the rest, (as the motions in a Watch,) are acted and mooved by this spring, the Soul. See here a composition without confusion, the soul is in the body, yet it is not bodily:
and all these, and all the rest, (as the motions in a Watch,) Are acted and moved by this spring, the Soul. See Here a composition without confusion, the soul is in the body, yet it is not bodily:
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Were that true, why then cryes Stephen, Lord Iesu receive my spirit? or why should Paul be dissolved, that he might be with Christ? Blessed men are but men,
Were that true, why then cries Stephen, Lord Iesu receive my Spirit? or why should Paul be dissolved, that he might be with christ? Blessed men Are but men,
(Why so?) for the breath is a smoke in our nostrils, and the words as a spark raised out of our hearts, which being extinguished, the body is turned into ashes,
(Why so?) for the breath is a smoke in our nostrils, and the words as a spark raised out of our hearts, which being extinguished, the body is turned into Ashes,
here's a joy unspeakable, that this soul now clogged with cares, vexations, griefs, passions, shall one day enjoy those joyes immortall, not for a day,
here's a joy unspeakable, that this soul now clogged with Cares, vexations, griefs, passion, shall one day enjoy those Joys immortal, not for a day,
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I cannot denie, but there is some apparance of it in the outward man and therefore the bodie in some measure partakes of this image of the Deity, it was man,
I cannot deny, but there is Some appearance of it in the outward man and Therefore the body in Some measure partakes of this image of the Deity, it was man,
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man then in his body being as the worlds map, what is he but that image, in which the builder of the world is manifest? but if you look at the parts of his body,
man then in his body being as the world's map, what is he but that image, in which the builder of the world is manifest? but if you look At the parts of his body,
how often are they attributed (though in a metaphor, yet in resemblance) to his Maker? our eyes are the image of his wisdome, our hands are the image of his power, our heart is the image of his knowledge,
how often Are they attributed (though in a metaphor, yet in resemblance) to his Maker? our eyes Are the image of his Wisdom, our hands Are the image of his power, our heart is the image of his knowledge,
If this dust, this clay, this bodie of ours be so glorious, what think ye of the soul, whose substance, faculties, qualities, dignities, every way represents Gods omnipotent Essence? Look on this glass,
If this dust, this clay, this body of ours be so glorious, what think you of the soul, whose substance, faculties, qualities, dignities, every Way represents God's omnipotent Essence? Look on this glass,
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There is one God and Father of all, who is above all, and through all, and in you all, Ephes. 4.6. See here the lively image of God in every soul of man.
There is one God and Father of all, who is above all, and through all, and in you all, Ephesians 4.6. See Here the lively image of God in every soul of man.
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and who wonders not at the qualities & conditions with which the soul is arrayed? The Kings daughter is all glorious within, her clothing is of broydered gold.
and who wonders not At the qualities & conditions with which the soul is arrayed? The Kings daughter is all glorious within, her clothing is of broidered gold.
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and shewed them good and evil, Ecclus 17.6. What say you to those heavenly impressions that are stampt upon us? such are the new mans marks, which after God is created in righteousnesse and true holinesse, Ephes. 4.24.
and showed them good and evil, Ecclus 17.6. What say you to those heavenly impressions that Are stamped upon us? such Are the new men marks, which After God is created in righteousness and true holiness, Ephesians 4.24.
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as with a garment? witnesse the integrity of Adam, in that sweet subjection, his soul to the Lord, his affections to the soul, his body to the affections, the whole man to God, as to the chiefest good:
as with a garment? witness the integrity of Adam, in that sweet subjection, his soul to the Lord, his affections to the soul, his body to the affections, the Whole man to God, as to the chiefest good:
And yet again, as if this picture were of deeper die, how like is the soul to its Creatour in her full dominion over all the creatures? Thou art bountifull, O my soul,
And yet again, as if this picture were of Deeper die, how like is the soul to its Creator in her full dominion over all the creatures? Thou art bountiful, Oh my soul,
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and things of the sea are tamed, and have been tamed of the nature of man, Jam. 3.7. What a thing is this soul? she can came the wild, command the proud, pull down the loftie, do what she will, by compounding, comparing, contemplating, commanding. O excellent nature!
and things of the sea Are tamed, and have been tamed of the nature of man, Jam. 3.7. What a thing is this soul? she can Come the wild, command the proud, pull down the lofty, do what she will, by compounding, comparing, contemplating, commanding. O excellent nature!
Is this the soul? Lo, what is man that thou art mindfull of him? thou hast made him to have dominion in the works of thy hands, thou hast put all things in subjection under his feet, Psal. 8.6. O my soul, my soul!
Is this the soul? Lo, what is man that thou art mindful of him? thou hast made him to have dominion in the works of thy hands, thou hast put all things in subjection under his feet, Psalm 8.6. Oh my soul, my soul!
what can we say of such a creature? to summe up all, she is in nature a substance, created by God, invisible of men, incorporeall with Angels, immortall through grace, most like to God in a way of nearness,
what can we say of such a creature? to sum up all, she is in nature a substance, created by God, invisible of men, incorporeal with Angels, immortal through grace, most like to God in a Way of nearness,
Is this the darling of our Lord? where then is the rich man that hath lost this pearl? he that could tell his soul, Soul, thou hast much goods laid up for many years, live at ease, eat, drink and take thy pastime.
Is this the darling of our Lord? where then is the rich man that hath lost this pearl? he that could tell his soul, Soul, thou hast much goods laid up for many Years, live At ease, eat, drink and take thy pastime.
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Now on a sudden his soul is taken, and whose shall those things be which he hath provided? The loss of all losses is the loss of a soul, without which, had we never so much, we could truly enjoy nothing;
Now on a sudden his soul is taken, and whose shall those things be which he hath provided? The loss of all losses is the loss of a soul, without which, had we never so much, we could truly enjoy nothing;
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what trust then in your earthly treasures? what stay in such broken staves of reed? one day you shall finde them most deceitfull, leaving your naked souls to the open rage of wind and weather, to the scourges and scorpions of guiltiness and fear:
what trust then in your earthly treasures? what stay in such broken staves of reed? one day you shall find them most deceitful, leaving your naked Souls to the open rage of wind and weather, to the scourges and scorpions of guiltiness and Fear:
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Could you purchase a monopoly of all the world, had you the gold of the West, the treasures of the East, the spices of the South, the pearles of the North, all is nothing to (this incarnate Angell) this invaluable soul. O wretched worldling!
Could you purchase a monopoly of all the world, had you the gold of the West, the treasures of the East, the spices of the South, the Pearls of the North, all is nothing to (this incarnate Angel) this invaluable soul. Oh wretched worldling!
and thy soul is required. ] Alas, poor soul! whither must it go? to heaven? to its Creator? to God that gave it? no, there is another way for wandring sinners;
and thy soul is required. ] Alas, poor soul! whither must it go? to heaven? to its Creator? to God that gave it? no, there is Another Way for wandering Sinners;
O poor soul! what a misery is this? darkness, burning, confusion, torments, are these the welcomes of his soul to hell? what meant the rich man in his unhappy fore-cast? he propounded to his soul a world of ease, of pleasure, of pastime; it proves far otherwise:
Oh poor soul! what a misery is this? darkness, burning, confusion, torments, Are these the welcomes of his soul to hell? what meant the rich man in his unhappy forecast? he propounded to his soul a world of ease, of pleasure, of pastime; it Proves Far otherwise:
must his body die, and his soul live? in what world, or nation? in what place or region? it is another world, another nation, where Devils are companions, brimstone the fire, horrour the language,
must his body die, and his soul live? in what world, or Nation? in what place or region? it is Another world, Another Nation, where Devils Are Sodales, brimstone the fire, horror the language,
and enter into an unknown region? who will deliver thee from these ramping Lyons? who can defend thee from those hellish monsters? God is incensed, hell prepared, justice threatned, onely mercy must prevent, or the soul is damned.
and enter into an unknown region? who will deliver thee from these ramping Lyons? who can defend thee from those hellish monsters? God is incensed, hell prepared, Justice threatened, only mercy must prevent, or the soul is damned.
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what debt is this, which neither goods, nor body can discharge? [ Habeas animam ejus coram nobis ] Gods warrant bids fetch the soul: O miserable news!
what debt is this, which neither goods, nor body can discharge? [ Habeas animam His coram nobis ] God's warrant bids fetch the soul: Oh miserable news!
Pretty, little, wandring soul, whither goest thou from me? wilt thou leave me alone, that cannot live without thee? O what conflicts suffers the poor soul, when this time is come, must the soul be gone? help friends, physick, pleasure, riches,
Pretty, little, wandering soul, whither goest thou from me? wilt thou leave me alone, that cannot live without thee? Oh what conflicts suffers the poor soul, when this time is come, must the soul be gone? help Friends, physic, pleasure, riches,
but then, nothing is esteemed but the soul. what can we say? but if you mean your souls must be saved, O then let these precious, dear, everlasting things breathed into your bodies for a short abode, scorn to feed on earth, or any earthly things:
but then, nothing is esteemed but the soul. what can we say? but if you mean your Souls must be saved, Oh then let these precious, dear, everlasting things breathed into your bodies for a short Abided, scorn to feed on earth, or any earthly things:
it is matter of a more heavenly metall, treasures of an higher temper, riches of a nobler nature, that must help your souls. Do you think that ever any glorified soul, that now looks God Almighty in the face,
it is matter of a more heavenly metal, treasures of an higher temper, riches of a Nobler nature, that must help your Souls. Do you think that ever any glorified soul, that now looks God Almighty in the face,
and tramples under foot the Sun and Moon, is so bewitcht as was Achan with a wedge of gold? no, it is onely the Communion of Saints, the society of Angels, the fruition of the Deity, the depth of eternity, which can onely feed and fill the soul. So live then,
and tramples under foot the Sun and Moon, is so bewitched as was achan with a wedge of gold? no, it is only the Communion of Saints, the society of Angels, the fruition of the Deity, the depth of eternity, which can only feed and fill the soul. So live then,
I must end, but gladly would I win a soul: If the reward be so great (as you know it) to recover a sick body, which for all that must die, of what reward is that cure to save a soul, which must ever, ever live? O sweet Jesu ▪ why sheddest thou the most precious and warmest bloud of thy heart,
I must end, but gladly would I win a soul: If the reward be so great (as you know it) to recover a sick body, which for all that must die, of what reward is that cure to save a soul, which must ever, ever live? Oh sweet Jesu ▪ why sheddest thou the most precious and warmest blood of thy heart,
nor thy good, nor thy cloaths, but no matter for thy soul; I beseech you, value not you souls at a less price then your shooes; you can please the flesh with delicates, which is naught but worms meat;
nor thy good, nor thy clothes, but no matter for thy soul; I beseech you, valve not you Souls At a less price then your shoes; you can please the Flesh with delicates, which is nought but worms meat;
and (Beloved, let me speak homely to you) be our Counsellors in this Town, every week solicited by their Clients? and have we no Clients in soul-cases? not one that will come to us with their cases of conscience? sure you are either careless of your souls, or belike you have no need of particular instructions:
and (beloved, let me speak homely to you) be our Counsellors in this Town, every Week solicited by their Clients? and have we no Clients in soul-cases? not one that will come to us with their cases of conscience? sure you Are either careless of your Souls, or belike you have no need of particular instructions:
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and saw it torn in pieces before his face, gathered up the pieces, and said, I have my reward; I have not sued for gold, silver, honour, or pleasure, but a Church:
and saw it torn in Pieces before his face, gathered up the Pieces, and said, I have my reward; I have not sued for gold, silver, honour, or pleasure, but a Church:
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because the Lord would slay them: 1 Sam. 2.25. In such a case, O that my head were full of water, and mine eyes a fountain of tears, that I might weep day and night for your sins!
Because the Lord would slay them: 1 Sam. 2.25. In such a case, Oh that my head were full of water, and mine eyes a fountain of tears, that I might weep day and night for your Sins!
This is that we had need to care for, not so much for the body, as for the souls good: to this purpose saith Hugo, Why cloath we the body in silks, which must rot in the grave,
This is that we had need to care for, not so much for the body, as for the Souls good: to this purpose Says Hugo, Why cloth we the body in silks, which must rot in the grave,
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God injoyns it, death serves it, the time was this night, and the party is, his Soul. ] God give us grace to provide our souls, that when death arrests we may be ready,
God enjoins it, death serves it, the time was this night, and the party is, his Soul. ] God give us grace to provide our Souls, that when death arrests we may be ready,
They: who? not God, he knows not sinners, what should he do with a drunken, profane, covetous, sensuall soul, he that never so much as thought on God in this life, will God accept of the commending of his soul to him at his death? no, the Lord of heaven will none of it:
They: who? not God, he knows not Sinners, what should he do with a drunken, profane, covetous, sensual soul, he that never so much as Thought on God in this life, will God accept of the commending of his soul to him At his death? no, the Lord of heaven will none of it:
But who then? will the Angels take it? no, they have nothing to do with the soul of a dying sinner, the Angels are onely porters for the souls of the just:
But who then? will the Angels take it? no, they have nothing to do with the soul of a dying sinner, the Angels Are only porters for the Souls of the just:
Poor Lazarus that could neither go, nor sit, nor stand for sores, it is he must be carried on the wings of Angels, but for this rich man, not the lowest Angell will do him poorest service.
Poor Lazarus that could neither go, nor fit, nor stand for sores, it is he must be carried on the wings of Angels, but for this rich man, not the lowest Angel will do him Poorest service.
Who then? will the Saints receive it? no, they have no such commission to receive a soul: that blind opinion (which every one may blush at) that Saint Peter should be heavens porter,
Who then? will the Saints receive it? no, they have no such commission to receive a soul: that blind opinion (which every one may blush At) that Saint Peter should be heavens porter,
Such a Bayliffe hath now laid hands on this rich mans soul, when he least thought on't, death comes on a sudden, and arrests his person. O wretched worldling!
Such a Bailiff hath now laid hands on this rich men soul, when he least Thought oned, death comes on a sudden, and arrests his person. O wretched worldling!
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who is this behinde thee? call we this Gods Sergeant? What grim, ugly, monstrous visage is this we see? have ever any of you seen the grisly picture of death before you? how was it but with hollow eyes, open skull, grinning teeth, naked ribs, a few bones knit together with dry strings, as presenting to your eyes the most deformed image of a man in moldes? But what's that in his hands? an hour-glass, and a dart:
who is this behind thee? call we this God's sergeant? What grim, ugly, monstrous visage is this we see? have ever any of you seen the grisly picture of death before you? how was it but with hollow eyes, open skull, grinning teeth, naked ribs, a few bones knit together with dry strings, as presenting to your eyes the most deformed image of a man in molds? But what's that in his hands? an hourglass, and a dart:
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the one expressing the decreasings of our life, and the other deaths stroke, that he gives us in our death. Such emblemes are most fit to express mortality:
the one expressing the decreasings of our life, and the other death's stroke, that he gives us in our death. Such emblems Are most fit to express mortality:
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whilest looking back, death suddenly claps him on his shoulder, away he must with this messenger, all the gold and pearl of East and West cannot stay him one hour:
whilst looking back, death suddenly claps him on his shoulder, away he must with this Messenger, all the gold and pearl of East and West cannot stay him one hour:
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now rich man, what avails all thy worldly pleasure? Hadst thou in thy hands the reigns of all earthly kingdomes, wert thou exalted as the Eagle, and thy nest set among the starrs, yet all this,
now rich man, what avails all thy worldly pleasure? Hadst thou in thy hands the reigns of all earthly kingdoms, Wertenberg thou exalted as the Eagl, and thy nest Set among the Stars, yet all this,
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or greatness, in this last and sorest conflict? See worldling, death requires thy soul, no bribe will be taken, no entreatie will prevail, no riches rescue, nothing at all redeem, death, death is impartiall.
or greatness, in this last and Sorest conflict? See worldling, death requires thy soul, no bribe will be taken, no entreaty will prevail, no riches rescue, nothing At all Redeem, death, death is impartial.
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Think on this, O my soul! and whilest thou hast a minutes stay in this body, call upon God to prevent this arrest of Devils: was it not (think yee) a terrour to this rich man,
Think on this, Oh my soul! and whilst thou hast a minutes stay in this body, call upon God to prevent this arrest of Devils: was it not (think ye) a terror to this rich man,
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when so many hell hounds waited for his soul? we read of one man, who being took away with a Devill through the air, was said so to roar and yell, that many miles distant his noise was heard, to many a mans trembling.
when so many hell hounds waited for his soul? we read of one man, who being took away with a devil through the air, was said so to roar and yell, that many miles distant his noise was herd, to many a men trembling.
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And if a soul had but the organs of a sound, what a shreek would it make, being seized on by a Devil? witness the cries of many desperate souls, when as yet they are safe in their beds,
And if a soul had but the organs of a found, what a shriek would it make, being seized on by a devil? witness the cries of many desperate Souls, when as yet they Are safe in their Beds,
these are those evening wolves enraged with hellish hunger, these are those ramping Lyons ever ready to devour our souls, these are those walkers up and down the earth, which are now come and entred into this rich mans lodging.
these Are those evening wolves enraged with hellish hunger, these Are those ramping Lyons ever ready to devour our Souls, these Are those walker's up and down the earth, which Are now come and entered into this rich men lodging.
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Wheresoever the dead carkasse is, thither (saith our Saviour) will the Eagles resort: and wheresoever a damned soul is, thither with a lacrity will these spirits come:
Wheresoever the dead carcase is, thither (Says our Saviour) will the Eagles resort: and wheresoever a damned soul is, thither with a lacrity will these spirits come:
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O how they fly and flutter round about him, what fires do they breathe to enkindle them on his soul? what clawes do they open, to receive her at the parting? and what astonishment is that poor soul in, that perceives these Sergeants even ready to clasp their in her burning armes? See (O Cosmopolite) what thy sin hath caused!
Oh how they fly and flutter round about him, what fires do they breathe to enkindle them on his soul? what claws do they open, to receive her At the parting? and what astonishment is that poor soul in, that perceives these Sergeants even ready to clasp their in her burning arms? See (Oh Cosmopolite) what thy since hath caused!
who can tell whether this night, this storm may fall upon thee? art thou not strangely nailed and glued unto sence? art thou not stupidly senceless in spirituall things, that for pelf, vanity, dung, nothing, wilt run headlong and willfully into easelesse, endlesse,
who can tell whither this night, this storm may fallen upon thee? art thou not strangely nailed and glued unto sense? art thou not stupidly senseless in spiritual things, that for pelf, vanity, dung, nothing, wilt run headlong and wilfully into easeless, endless,
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and let death and devils have thy soul. O beloved, consider in time, and seeing you have such a terrible example set before you, let this worldling be your warning.
and let death and Devils have thy soul. Oh Beloved, Consider in time, and seeing you have such a terrible Exampl Set before you, let this worldling be your warning.
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How? requried? is any so bold to approach his gates, and make a forcible entry? Yes, God hath his speciall Bailiffs that will fear no colours, riches cannot ransome, castles cannot keep, hollows cannot hide, hills nor their forts protect:
How? requried? is any so bold to approach his gates, and make a forcible entry? Yes, God hath his special Bailiffs that will Fear no colours, riches cannot ransom, Castles cannot keep, hollows cannot hide, hills nor their forts Pact:
Imagine that a Prince a while possessed some royall City, where (if you walk the streets) you may see peace flourishing, wealth abounding, pleasure waiting, all his neighbours offering their service,
Imagine that a Prince a while possessed Some royal city, where (if you walk the streets) you may see peace flourishing, wealth abounding, pleasure waiting, all his neighbours offering their service,
if on a sudden this city were besieged by some deadly enemie, who coming (like a violent stream) takes one hold after another, one wall after another, one castle after another,
if on a sudden this City were besieged by Some deadly enemy, who coming (like a violent stream) Takes one hold After Another, one wall After Another, one castle After Another,
what fear, anguish, and misery would this Prince be in? If he looks about, his holds are taken, his men are slain, his friends and neighbours now stand aloof off,
what Fear, anguish, and misery would this Prince be in? If he looks about, his holds Are taken, his men Are slave, his Friends and neighbours now stand aloof off,
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if fear be in the way, when the arms the legs, the teeth, the eyes (as so many walls wherein the soul was invironed) are now surprized and beaten to the ground:
if Fear be in the Way, when the arms the legs, the teeth, the eyes (as so many walls wherein the soul was environed) Are now surprised and beaten to the ground:
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But what, is she there secure? no, but most fiercely assailed with a thousand enemies, her dearest friends ( youth, and Physick, and other helps) which soothed her in prosperity do now abandon her, what will she do? the enemy will grant no truce, will make no league,
But what, is she there secure? no, but most fiercely assailed with a thousand enemies, her dearest Friends (youth, and Physic, and other helps) which soothed her in Prosperity do now abandon her, what will she do? the enemy will grant no truce, will make no league,
but night and day assayls the heart, which now (like a Turret struck with thunder) begins all to shiver? here is the wofull state of a wicked soul, God is her enemy, the Devil her foe, Angels hate her, the earth groans under her, hel gapes for her:
but night and day assails the heart, which now (like a Turret struck with thunder) begins all to shiver? Here is the woeful state of a wicked soul, God is her enemy, the devil her foe, Angels hate her, the earth groans under her, hell gapes for her:
When Death comes, (I pray) what composition with the Lord of heaven? could ever any buy out his damnation with his coyn? howsoever you live, mirrily, deliciously, go richly,
When Death comes, (I pray) what composition with the Lord of heaven? could ever any buy out his damnation with his coin? howsoever you live, mirrily, deliciously, go richly,
The Authour of this story (who was Minister of the place where he lived) went to him, offered him the comforts of the Gospel, opened to him the promises of the largest size, shewed him that God was delighted to save souls,
The Author of this story (who was Minister of the place where he lived) went to him, offered him the comforts of the Gospel, opened to him the promises of the Largest size, showed him that God was delighted to save Souls,
But what sinnes were they? He was (saith the Authour) no Swearer, no VVhoormonger, no Thief, no scoffer at Religion, no perjured wretch, no wilfull lyar at all, onely Drunkennesse and neglect of mens bodies (for he was an Apothecarie) neglect of Prayer, Gods Word,
But what Sins were they? He was (Says the Author) no Swearer, no VVhoormonger, no Thief, no scoffer At Religion, no perjured wretch, no wilful liar At all, only drunkenness and neglect of men's bodies (for he was an Apothecary) neglect of Prayer, God's Word,
and his Sacraments, so awakt his trembling Conscience, that he was forced to passe this fearfull doom upon his soul, I must be burned in the furnace of hell, millions of millions of ages:
and his Sacraments, so awaked his trembling Conscience, that he was forced to pass this fearful doom upon his soul, I must be burned in the furnace of hell, millions of millions of ages:
Then he began to reckon up what fearfull dreams and visions he was continually troubled withall, That he saw the Devils come flocking into his chamber,
Then he began to reckon up what fearful dreams and visions he was continually troubled withal, That he saw the Devils come flocking into his chamber,
Now then to sweeten the thoughts of all true penitents, the souls of Saints are not required, but received. Rejoyce then ye righteous that mourn in Sion; what though a while ye suffer? death is a Goal-delivery to your souls, not bringing in, but freeing out of thraldome.
Now then to sweeten the thoughts of all true penitents, the Souls of Saints Are not required, but received. Rejoice then you righteous that mourn in Sion; what though a while you suffer? death is a Goal delivery to your Souls, not bringing in, but freeing out of thraldom.
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Wo unto you that laugh, for you shall mourn, Luke 6.25. Blessed are you that mourn, for you shall rejoyce, Matth. 5.4. Happy Lazarus! who from thy beggary and loathsome sores wert carried by Angels into Abrahams bosome:
Woe unto you that laugh, for you shall mourn, Lycia 6.25. Blessed Are you that mourn, for you shall rejoice, Matthew 5.4. Happy Lazarus! who from thy beggary and loathsome sores Wertenberg carried by Angels into Abrahams bosom:
were not this enough? thy Conquests shall be crowned by the hands of Seraphims, triumphed with the sound of Angels, warbled by the Quire of Spirits, confirmed by the King of Kings, and Lord of Hosts.
were not this enough? thy Conquests shall be crowned by the hands of Seraphims, triumphed with the found of Angels, warbled by the Choir of Spirits, confirmed by the King of Kings, and Lord of Hosts.
and when we die, Lord Jesus send thine Angels to receive our Souls. You see now Deaths Arrest, and what remains further, save to accept of some Bail? But what Bail, where you have the Kings Commandment from his own mouth? this requiring is not of any other, but himself;
and when we die, Lord jesus send thine Angels to receive our Souls. You see now Death's Arrest, and what remains further, save to accept of Some Bail? But what Bail, where you have the Kings Commandment from his own Mouth? this requiring is not of any other, but himself;
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and Death (Gods messenger) summons him to appear by Requiring of his soul ] but of whom is it Required? had he any Sureties to put in? or was any Bail sufficient to be taken for him? no, he must go himself, without all help or remedie, it was he that sinned,
and Death (God's Messenger) summons him to appear by Requiring of his soul ] but of whom is it Required? had he any Sureties to put in? or was any Bail sufficient to be taken for him? no, he must go himself, without all help or remedy, it was he that sinned,
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Stay Death! there stands a poor Lazarus at the gates, like Job on his dung-hil, his eyes blind, his ears deaf, his feet lame, his bodie struck with Boyls, and his Soul choosing rather to be strangled and die,
Stay Death! there Stands a poor Lazarus At the gates, like Job on his dunghill, his eyes blind, his ears deaf, his feet lame, his body struck with Boils, and his Soul choosing rather to be strangled and die,
his face is furrowed, his hairs hoary, his back bowing, his hammes bending, and therefore no song is fitter then old Simeons, Lord now lettest thou thy servant depart in peace:
his face is furrowed, his hairs hoary, his back bowing, his hammes bending, and Therefore no song is fitter then old Simeons, Lord now Lettest thou thy servant depart in peace:
but where be these attendants when death comes? was ever any Master better then Christ? were ever any servants truer then his Apostles? yet see their fidelitie, must their Saviour die? one betrayes him another forswears him all run from him,
but where be these attendants when death comes? was ever any Master better then christ? were ever any Servants truer then his Apostles? yet see their Fidis, must their Saviour die? one betrays him Another forswears him all run from him,
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Greater love then this hath no man (saith our Saviour) when any man bestoweth his life for his friends, John 15.13. Riches may perhaps procure such love, and get some friend to answer deaths quarrel which he ows this man:
Greater love then this hath no man (Says our Saviour) when any man bestoweth his life for his Friends, John 15.13. Riches may perhaps procure such love, and get Some friend to answer death's quarrel which he ows this man:
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Jonathan loves David, David Absolon; and sure it was a love indeed, when Jonathan preserves the life of David, and David wisheth a death to himself in the stead of Absolon: O my sonne Absolon, would God I had died for thee:
Johnathan loves David, David Absalom; and sure it was a love indeed, when Johnathan preserves the life of David, and David wishes a death to himself in the stead of Absalom: Oh my son Absalom, would God I had died for thee:
what cold sweats are those that seiz upon him? his senses fail, his speech falters, his eyes sink, his breast swels, his feet die, his heart faints such are the outward pangs:
what cold sweats Are those that seize upon him? his Senses fail, his speech falters, his eyes sink, his breast Swells, his feet die, his heart faints such Are the outward pangs:
what then are the inward griefs? if the body thus suffers, what cares and conflicts endures the soul? had he the riches of Croesus, the Empires of Alexander, the robes of Solomon, the fare of that rich man who lived deliciously every day, what could they do in the extremity of these pangs.
what then Are the inward griefs? if the body thus suffers, what Cares and conflicts endures the soul? had he the riches of Croesus, the Empires of Alexander, the robes of Solomon, the fare of that rich man who lived deliciously every day, what could they do in the extremity of these pangs.
but now imagine the vast cope of heaven thy Barn, (and that were large enough) and all the riches of the world thy grain (and that were crop enough) yet all these cannot buy a minute of ease,
but now imagine the vast cope of heaven thy Barn, (and that were large enough) and all the riches of the world thy grain (and that were crop enough) yet all these cannot buy a minute of ease,
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whose help wilt thou crave? whose aid wilt thou ask? what release canst thou exspect from such a prison? the disease is past cure, the sickness wants remedie: alas!
whose help wilt thou crave? whose aid wilt thou ask? what release Canst thou expect from such a prison? the disease is past cure, the sickness Wants remedy: alas!
And what follows, but that thy bodie lie cold at the root of the rocks, at the foot of the mountains? Go then to the graves of those that are gone before us, and there see;
And what follows, but that thy body lie cold At the root of the Rocks, At the foot of the Mountains? Go then to the graves of those that Are gone before us, and there see;
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are not their eyes wasted, their mouths corrupted, their bones scattered? where be those ruddy lips, lovely cheeks, sparkling eyes, comely nose, hairy locks? are not all gone as a dream in the night,
Are not their eyes wasted, their mouths corrupted, their bones scattered? where be those ruddy lips, lovely cheeks, sparkling eyes, comely nose, hairy locks? Are not all gone as a dream in the night,
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we are carefull, fearfull, and immoderately painfull to get transitorie riches, like children following Butter-flies; we run, and toyl, and perhaps misse our purpose:
we Are careful, fearful, and immoderately painful to get transitory riches, like children following Butterflies; we run, and toil, and perhaps miss our purpose:
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Saladine that great Turk, after all his conquests, gets his shirt fastened to his spear in manner of an Ensigne, this done, a Priest makes Proclamation, This is all that Saladine carryes away with him, of all the riches he hath gotten.
Saladine that great Turk, After all his conquests, gets his shirt fastened to his spear in manner of an Ensign, this done, a Priest makes Proclamation, This is all that Saladine carries away with him, of all the riches he hath got.
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Shall a Turk say thus, and do Christians forget their duties? Remember your selves, ye sons of earth, of Adam; what is this earth you dote on? be sure you shall have enough of it,
Shall a Turk say thus, and do Christians forget their duties? remember your selves, you Sons of earth, of Adam; what is this earth you dote on? be sure you shall have enough of it,
but could we speak with them on their death-bed, when their consciences are awaked, then should we hear them yell out those complaints, What hath pride profited us? or what good hath riches with our vaunting brought us? Assure your selves this day, or this night will come,
but could we speak with them on their deathbed, when their Consciences Are awaked, then should we hear them yell out those complaints, What hath pride profited us? or what good hath riches with our vaunting brought us? Assure your selves this day, or this night will come,
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were you at this present stretched on your beds, wearied with struggling against your wearied pangs, were your friends weeping your Physicians parting, your children crying, your wives houling,
were you At this present stretched on your Beds, wearied with struggling against your wearied pangs, were your Friends weeping your Physicians parting, your children crying, your wives houling,
suppose thou lyest now panting for breath, swimming in a cold fatall sweat; suppose thy words were fled, thy tongue struck dumb, thy soul amazed, thy senses frighted;
suppose thou liest now panting for breath, swimming in a cold fatal sweat; suppose thy words were fled, thy tongue struck dumb, thy soul amazed, thy Senses frighted;
look upwards, there shouldst thou see the terrible sword of Gods justice threatning; look downwards, there shouldst thou see the grave in exspectation ready gaping;
look upward, there Shouldst thou see the terrible sword of God's Justice threatening; look downwards, there Shouldst thou see the grave in expectation ready gaping;
what then would thy poor soul do, thus invironed with so many straights? O fond fools of Adams sinne, that neglect the time till this terrible passage!
what then would thy poor soul do, thus environed with so many straights? Oh found Fools of Adams sin, that neglect the time till this terrible passage!
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how much wouldst thou give (if thus it were) for an hours repentance? at what rate wouldst thou value a dayes contrition? worlds are worthlesse in respect of a little respite, a short truce would seem more precious then the Treasures of Empires, nothing would then be so much esteemed as a trice of time, which before by moneths and years thou lavishly mis-spent, Think on thy sinns,
how much Wouldst thou give (if thus it were) for an hours Repentance? At what rate Wouldst thou valve a days contrition? world's Are worthless in respect of a little respite, a short truce would seem more precious then the Treasures of Empires, nothing would then be so much esteemed as a trice of time, which before by months and Years thou lavishly misspent, Think on thy Sins,
if now thou wilt take on thee the yoke of our Saviour Christ, if now thou wilt associate thy self to that sect and brotherhood, that is every where spoken against; if now thou wilt direct thy words to the glorifying of God,
if now thou wilt take on thee the yoke of our Saviour christ, if now thou wilt associate thy self to that sect and brotherhood, that is every where spoken against; if now thou wilt Direct thy words to the glorifying of God,
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with joy and triumph wouldst thou passe through all the terrours of death, with singing and rejoycing would thy soul be received into those sacred mansions above.
with joy and triumph Wouldst thou pass through all the terrors of death, with singing and rejoicing would thy soul be received into those sacred mansions above.
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lest thy soul ] should suffer, desire the sufferings of thy God to satisfie, lest death require ] it of thee by foree, offer it up to God with a cheerfull devotion;
lest thy soul ] should suffer, desire the sufferings of thy God to satisfy, lest death require ] it of thee by foree, offer it up to God with a cheerful devotion;
and they are his Angels; the Prisoners men, and because of the Gaol-delivery, every man. If you will have all together, you have a Iudge his circuit, his habit, his attendants, his judgments:
and they Are his Angels; the Prisoners men, and Because of the Gaol delivery, every man. If you will have all together, you have a Judge his circuit, his habit, his attendants, his Judgments:
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This Text gives us the proceeding of Doomes-day, which is the last day, the last Sessions, the last Assize that must be kept on earth, or is decreed in heaven;
This Text gives us the proceeding of Doomsday, which is the last day, the last Sessions, the last Assize that must be kept on earth, or is decreed in heaven;
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would you learn the proceedings? there is the Term, Then ] the Judge, hee ] the sentence, shall reward ] the parties, very man ] the triall it self, which you may finde in all to be just and legall, every man his rewards according to his works. ]
would you Learn the proceedings? there is the Term, Then ] the Judge, he ] the sentence, shall reward ] the parties, very man ] the trial it self, which you may find in all to be just and Legal, every man his rewards according to his works. ]
and Gods own children are most fiercely fined in the furnace of affliction, The earth is given into the hands of the wicked, saith Iob: but, if any man will follow mee, he must take up his cross, saith our Saviour.
and God's own children Are most fiercely fined in the furnace of affliction, The earth is given into the hands of the wicked, Says Job: but, if any man will follow me, he must take up his cross, Says our Saviour.
Ioy, and pleasure, and happiness attend the ungodly, while Gods poor servants run thorow the thicket of briers and brambles to the kingdome of heaven:
Joy, and pleasure, and happiness attend the ungodly, while God's poor Servants run thorough the thicket of briers and brambles to the Kingdom of heaven:
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what is it to suffer a while, an inch of time, considering the reward is great indeed, everlasting in durance? Rest in the Lord (saith David) and wait patiently for him, fret not thy self for him which prospereth in his way:
what is it to suffer a while, an inch of time, considering the reward is great indeed, everlasting in durance? Rest in the Lord (Says David) and wait patiently for him, fret not thy self for him which prospereth in his Way:
and if Elias say amiss for the time now past, how should we believe him for that yet to come? Others, besides testimony produce reason, that as God was creating the world six days,
and if Elias say amiss for the time now past, how should we believe him for that yet to come? Others, beside testimony produce reason, that as God was creating the world six days,
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so he must be a governing it six thousand years, heres a seeming proportion, but upon what reason? Every day, (say they) must be a thousand years with man,
so he must be a governing it six thousand Years, heres a seeming proportion, but upon what reason? Every day, (say they) must be a thousand Years with man,
Is not this sacriledge, to break into Gods place and pry into his Sanctuary? Why should we presume to know more then God would have us? Look at the Apostles, were they not Gods Secretaries? Look at the Angels, are they not Gods Heralds? Look at Christ himself, is he not the Son of God? and yet as he is the Son of man, he speaks of all, Of that day and hour knoweth no man, no Angell,
Is not this sacrilege, to break into God's place and pry into his Sanctuary? Why should we presume to know more then God would have us? Look At the Apostles, were they not God's Secretary's? Look At the Angels, Are they not God's Heralds? Look At christ himself, is he not the Son of God? and yet as he is the Son of man, he speaks of all, Of that day and hour Knoweth no man, no Angel,
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It is not for you to know the times and seasons, which the Father hath put in his own power, Act. 1.7. It is a better use which our Saviour makes, Take heed, watch, and pray, for yee know not when the time is, Mark 13.33. As a thiefe in the night, so is Doomes-day, it come suddainly, it will come shortly:
It is not for you to know the times and seasons, which the Father hath put in his own power, Act. 1.7. It is a better use which our Saviour makes, Take heed, watch, and pray, for ye know not when the time is, Mark 13.33. As a thief in the night, so is Doomsday, it come suddenly, it will come shortly:
would you needs know when? why then when you least imagine such a matter, then when worldly honours profit nothing, then when kindred & acquaintance fail, then when the world shal be set on fire, then ] then ] he shall reward every man according to his works.
would you needs know when? why then when you least imagine such a matter, then when worldly honours profit nothing, then when kindred & acquaintance fail, then when the world shall be Set on fire, then ] then ] he shall reward every man according to his works.
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The fourth day, sea monsters shall appear above the sea, whose bellowing rores shall fill the air with cries, which God alone understands, and men shall tremble at.
The fourth day, sea monsters shall appear above the sea, whose bellowing rores shall fill the air with cries, which God alone understands, and men shall tremble At.
The twelfth day, all beasts of the field shall come from their woods and dens, and so abstaining from their food, shall rore and bellow up and down the plains.
The twelfth day, all beasts of the field shall come from their woods and dens, and so abstaining from their food, shall roar and bellow up and down the plains.
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The fourteenth day, all men shall come abroad, and such a distraction seize on their heavy hearts, that they shall lose the speech and volubility of their tongues.
The fourteenth day, all men shall come abroad, and such a distraction seize on their heavy hearts, that they shall loose the speech and volubility of their tongues.
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It is a day of anger and wrath, a day of trouble and heaviness, a day of obscurity and darkness, a day of clouds and blackness, a day of the trumpet and alarm against the strong cities, and against the high towers: Zeph. 1.15. I will but run thorow the signes, as we find them in Gods writ, and then see if your hearts will not fail for fear.
It is a day of anger and wrath, a day of trouble and heaviness, a day of obscurity and darkness, a day of Clouds and blackness, a day of the trumpet and alarm against the strong cities, and against the high towers: Zephaniah 1.15. I will but run thorough the Signs, as we find them in God's writ, and then see if your hearts will not fail for Fear.
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] and what? that time must be little? nay it must be no longer, time shall be no more ] How shall it be any more? the Sun is disfigured, the Moon disrobed, both eclipsed. But this not all.
] and what? that time must be little? nay it must be no longer, time shall be no more ] How shall it be any more? the Sun is disfigured, the Moon disrobed, both eclipsed. But this not all.
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these were Gods threats against the Babylonians, Esay 13.10. For the stars of Heaven, and the Planets thereof shall not give their light. Against the Egyptians, Ezek. 32.7. I will cover the heaven, and make the stars dark over thee:
these were God's Treats against the Babylonians, Isaiah 13.10. For the Stars of Heaven, and the Planets thereof shall not give their Light. Against the egyptians, Ezekiel 32.7. I will cover the heaven, and make the Stars dark over thee:
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Against all his enemies, Ioel 3.15. The Sun and Moon shall be darkned, (but not they alone, for) and the starrs themselves shall withdraw their shining:
Against all his enemies, Joel 3.15. The Sun and Moon shall be darkened, (but not they alone, for) and the Stars themselves shall withdraw their shining:
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Sun and Moon, Starrs and Planets, all must lose their lights, and by all likely-hood, it is the glory of the Judge that will dazel those Candles. Neither is this all.
Sun and Moon, Stars and Planets, all must loose their lights, and by all likelihood, it is the glory of the Judge that will dazel those Candles. Neither is this all.
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Then ] shall the Elements melt, the fire shall fall down from heaven, the air turn it self into vapours, the Sea swell above all Clouds, the earth be full of yawning Cliffes, and violent tremblings.
Then ] shall the Elements melt, the fire shall fallen down from heaven, the air turn it self into vapours, the Sea swell above all Clouds, the earth be full of yawning Cliffs, and violent tremblings.
what shall be seen but lightnings, whirle-winds, coruscations, blazing starrs, flashing thunders? here a Comet runns round in a circuit, there a Crown compaseth that Comet;
what shall be seen but lightnings, whirlwinds, coruscations, blazing Stars, flashing Thunders? Here a Cometam runs round in a circuit, there a Crown Compasseth that Cometam;
what threats are those which the Surges murmur? war is proclaimed by noise, set on by blasts, continued by storms, the floods and tides shall run over all the plaines,
what Treats Are those which the Surges murmur? war is proclaimed by noise, Set on by blasts, continued by storms, the floods and tides shall run over all the plains,
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Then ] shall the earth be shaken in divers places (saith Matthew) in all places (saith Joel ) for all the earth shall tremble before him: here is an Earth-quake indeed;
Then ] shall the earth be shaken in diverse places (Says Matthew) in all places (Says Joel) for all the earth shall tremble before him: Here is an Earthquake indeed;
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not some part of the land, by reason of some cloystered wind, but the Rocks, Mountains, Castles, Cities, Countreys, some shall remove, others be ruined;
not Some part of the land, by reason of Some cloistered wind, but the Rocks, Mountains, Castles, Cities, Countries', Some shall remove, Others be ruined;
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The Sibylls could affirm, that Nature should both cease, and change her being, the Trees in stead of growth should sweat out blood, the Beasts should bellow up & down the fields, then want their sence.
The Sibyl's could affirm, that Nature should both cease, and change her being, the Trees in stead of growth should sweat out blood, the Beasts should bellow up & down the fields, then want their sense.
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Who can read or hear this Prognostication of Dooms-day, and not wonder at the signes which shall hang over our heads? we see by experience when any out-ragious storm happens on Sea or Land,
Who can read or hear this Prognostication of Doomsday, and not wonder At the Signs which shall hang over our Heads? we see by experience when any outrageous storm happens on Sea or Land,
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yet are the Angels at the gates of Sodom; yet is Jonas in the streets of Nineveh: yet the Prophet wooes, O Iudah, how should I entreat thee? yet the Apostle prayes,
yet Are the Angels At the gates of Sodom; yet is Jonah in the streets of Nineveh: yet the Prophet Woes, Oh Iudah, how should I entreat thee? yet the Apostle prays,
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This Tearm is at hand, and is it not time to petition to the Judg of heaven? what a dangerous course is it, never to call to minde that Time of Times, until we see the Earth flaming, the Heavens melting, the Iudgment hastning, the Iudg with all his Angels comming in the Clouds, to denounce the last doom upon all flesh, which shall be unto some Woe, woe, when they shall call to the mountains to cover them,
This Term is At hand, and is it not time to petition to the Judge of heaven? what a dangerous course is it, never to call to mind that Time of Times, until we see the Earth flaming, the Heavens melting, the Judgement hastening, the Judge with all his Angels coming in the Clouds, to denounce the last doom upon all Flesh, which shall be unto Some Woe, woe, when they shall call to the Mountains to cover them,
as the Heralds and fore runners of his glorious comming? The abounding of iniquity the waxing cold of charity, the rising up of Nation against Nation.
as the Heralds and before runners of his glorious coming? The abounding of iniquity the waxing cold of charity, the rising up of nation against nation.
Was there ever lesse love? was there ever more hatred? Where is that Jonathan that loves David as his own soul? nay, where is not that Joab, that can imbrace friendly,
Was there ever less love? was there ever more hatred? Where is that Johnathan that loves David as his own soul? nay, where is not that Joab, that can embrace friendly,
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You see the Tearm, and now you may exspect to view the Judge: the Tearm is Then ] the Judge is He. ] Stay a while and the next time you shall see him in his judgment seat.
You see the Term, and now you may expect to view the Judge: the Term is Then ] the Judge is He. ] Stay a while and the next time you shall see him in his judgement seat.
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This title of the Son of man, denotes unto us the humility of the Son of God; what is the Son of man, but man? and this tels us how humble he was for us, that being God ▪ was made man, or the Son of Man, which is as all one, according to that, Psal. 8.4.
This title of the Son of man, denotes unto us the humility of the Son of God; what is the Son of man, but man? and this tells us how humble he was for us, that being God ▪ was made man, or the Son of Man, which is as all one, according to that, Psalm 8.4.
It is true, God is the Judg of all: Heb. 12.23. and yet it is as true, this God is man, Acts 17.31. God (saith Paul) will judge the world, but it is by that man whom he hath ordained.
It is true, God is the Judge of all: Hebrew 12.23. and yet it is as true, this God is man, Acts 17.31. God (Says Paul) will judge the world, but it is by that man whom he hath ordained.
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And would you know the reason? it is onely because he is the Son of man, Joh, 5.27. In a word, God shall judg, the whole Trinity by prescription, Christ onely in execution:
And would you know the reason? it is only Because he is the Son of man, John, 5.27. In a word, God shall judge, the Whole Trinity by prescription, christ only in execution:
or as the Evangelist John, the Father judgeth no man but hath committed all judgment to the Son: Iohn 5.22. But because as man, there appears in him a double form, as humbled, as glorified;
or as the Evangelist John, the Father Judgeth no man but hath committed all judgement to the Son: John 5.22. But Because as man, there appears in him a double from, as humbled, as glorified;
what better reason to express the benefit of our redemption then so to judg us as he did redeem us? was he not man that suffered, died, and was buried? and is he not man that one day shall come to judg both the quick and dead? he that came obscurely to be judged by the unjust, shall then appear openly to judg all the just:
what better reason to express the benefit of our redemption then so to judge us as he did Redeem us? was he not man that suffered, died, and was buried? and is he not man that one day shall come to judge both the quick and dead? he that Come obscurely to be judged by the unjust, shall then appear openly to judge all the just:
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what a sight will this be to the faithless Iewes, stuborn Gentiles, wicked Christians, when every eye shall see him, and they also which pierced him: This is the man (shall they say) that was crucified for us, and again crucified by us: why alas!
what a sighed will this be to the faithless Iewes, stubborn Gentiles, wicked Christians, when every eye shall see him, and they also which pierced him: This is the man (shall they say) that was Crucified for us, and again Crucified by us: why alas!
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where is the bloudy swearer, that can tear his wounds, and heart, and bloud and all? at this day of Doom those wounds shall appear, that heart be visible, that body and bloud be seen both of good and bad, and then shall that fearfull voice proceed from his Throne, this was the heart thou piercedst, these are the wounds thou racedst,
where is the bloody swearer, that can tear his wounds, and heart, and blood and all? At this day of Doom those wounds shall appear, that heart be visible, that body and blood be seen both of good and bad, and then shall that fearful voice proceed from his Throne, this was the heart thou piercedst, these Are the wounds thou racedst,
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Here is the fearfull judgment, when thou that art the murtherer shall see the slain man sit thy Judge, what favour canst thou exspect at his hands, whom thou hast so vilely abused by thy daily sins? be sure the Son of man will come,
Here is the fearful judgement, when thou that art the murderer shall see the slave man fit thy Judge, what favour Canst thou expect At his hands, whom thou hast so vilely abused by thy daily Sins? be sure the Son of man will come,
as it is written of him, but woe be unto that man by whom the Son of man is betrayed, it had been good for that man if he had not been born, Matth. 26.24. To the second question we answer;
as it is written of him, but woe be unto that man by whom the Son of man is betrayed, it had been good for that man if he had not been born, Matthew 26.24. To the second question we answer;
and communicate those things which are of God to man, to this purpose both these offices are agreeable to him, in that he participates of both extreams;
and communicate those things which Are of God to man, to this purpose both these Offices Are agreeable to him, in that he participates of both extremes;
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then Christ stood like a Lamb before Pilate, now Pilate stands like a malefactour before Christ, he that was once made the foot-stool of his enemies, must now judge, till he hath made all his enemies his foot-stool.
then christ stood like a Lamb before Pilate, now Pilate Stands like a Malefactor before christ, he that was once made the footstool of his enemies, must now judge, till he hath made all his enemies his footstool.
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O yee heavens! why do ye fly away? what have ye done? why are ye afraid? it is the Majesty of the Iudge that will amaze the innocent, the greatness of whose indignation, will be able to strike all the heavens with terror and admiration;
Oh ye heavens! why do you fly away? what have you done? why Are you afraid? it is the Majesty of the Judge that will amaze the innocent, the greatness of whose Indignation, will be able to strike all the heavens with terror and admiration;
and how then shall the wicked tremble, when the very heavens shall be affraid? If the goodly Cedars of Lebanon be shaken, what shall become of the tender twiggs in the Desart? if the sturdy Rams stoop and tremble,
and how then shall the wicked tremble, when the very heavens shall be afraid? If the goodly Cedars of Lebanon be shaken, what shall become of the tender twigs in the Desert? if the sturdy Rams stoop and tremble,
how will the bleating Lambes cry and run away? and if the just and righteous scarcely be saved, where shall the ungodly and the sinner appear? The mountains and heavens shall melt before the Lord;
how will the bleating Lambs cry and run away? and if the just and righteous scarcely be saved, where shall the ungodly and the sinner appear? The Mountains and heavens shall melt before the Lord;
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Thus are the Assizes begun to be solemnized the thrones (as Daniel saw in in his vision) were set up, and the ancient of days sate down, his garments white as snow, and the hair of his head like pure wooll his Throne like the fiery flame,
Thus Are the Assizes begun to be solemnized the thrones (as daniel saw in in his vision) were Set up, and the ancient of days sat down, his garments white as snow, and the hair of his head like pure wool his Throne like the fiery flame,
O yee Iewes, behold the man, whom before you crucified like a Malefactor, behold him in his Throne, whom you said, his Disciples had stollen by night out of his grave:
O ye Iewes, behold the man, whom before you Crucified like a Malefactor, behold him in his Throne, whom you said, his Disciples had stolen by night out of his grave:
the baser you esteemed his weakness, the heavier must you find and feel his mightiness. The Son of man appears, and the kindred of the earth must mourn;
the baser you esteemed his weakness, the Heavier must you find and feel his mightiness. The Son of man appears, and the kindred of the earth must mourn;
such a shout of fury followes the sight of his Majesty, that the vaults shall eccho, the hills resound, the earth shake, the heavens change their situation,
such a shout of fury follows the sighed of his Majesty, that the vaults shall echo, the hills resound, the earth shake, the heavens change their situation,
Conceive the guilty prisoner coming to his tryall, will not the red robes of his Judge, make his heart bleed for his blood-shed? doth not that scarlet Cloath present a monstrous hew before his eyes? O then!
Conceive the guilty prisoner coming to his trial, will not the read robes of his Judge, make his heart bleed for his bloodshed? does not that scarlet Cloth present a monstrous hew before his eyes? O then!
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what sight is this, when the man slain, sits in the judgment seat, the rosie wounds of our Saviour still bleeding (as it were) in the prisoners presence? These are the wounds, not as tokens of infirmity,
what sighed is this, when the man slave, sits in the judgement seat, the rosy wounds of our Saviour still bleeding (as it were) in the Prisoners presence? These Are the wounds, not as tokens of infirmity,
See here an object full of glory, splendor, majesty, excellency, and this is He ] the man, the judg the rewarder of every man according to his works.
See Here an Object full of glory, splendour, majesty, excellency, and this is He ] the man, the judge the rewarder of every man according to his works.
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and drink his bodies-health, till he bring his soul to ruine: but remember for all these things God will bring thee to judgment. Cold comfort in the end:
and drink his bodies-health, till he bring his soul to ruin: but Remember for all these things God will bring thee to judgement. Cold Comfort in the end:
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the swearer shall have enough of wounds and blood, when Devils torture his body, and rack his soul in hell, the Drunkard shall have plenty of his Cups,
the swearer shall have enough of wounds and blood, when Devils torture his body, and rack his soul in hell, the Drunkard shall have plenty of his Cups,
Iob rejoyced being cast on the Dung-hill, that his Redeemer lived, and that he should see him at the last day stand on the earth: Iohn longed and cried; Come Lord Iesus, come quickly;
Job rejoiced being cast on the Dunghill, that his Redeemer lived, and that he should see him At the last day stand on the earth: John longed and cried; Come Lord Iesus, come quickly;
why then are we not ravished at the remembrance of these things? certainly there is an happy faith (wheresoever it shall be found) that shall not be ashamed at that day ▪ Now therefore little children abide in him, that when he shall appear, we may have confidence ▪ Confidence;
why then Are we not ravished At the remembrance of these things? Certainly there is an happy faith (wheresoever it shall be found) that shall not be ashamed At that day ▪ Now Therefore little children abide in him, that when he shall appear, we may have confidence ▪ Confidence;
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To give you a full view of them, I must lead your attentions orderly through these passages, there must be a Citation, Resurrection, Collection, Separation:
To give you a full view of them, I must led your attentions orderly through these passages, there must be a Citante, Resurrection, Collection, Separation:
A terrible voice, a Trumpet shall sound, that shall shake the world, rend the rocks, break the mountains, dissolve the bonds of death, burst down the gates of hell,
A terrible voice, a Trumpet shall found, that shall shake the world, rend the Rocks, break the Mountains, dissolve the bonds of death, burst down the gates of hell,
what terrour will this be to the wicked wretch? what wofull salutations will there be between that body and soul, which living together in the height of iniquity, must now be re-united to enjoy the fulness of their misery? The voice of Christ is powerfull, the dead shall hear his voice,
what terror will this be to the wicked wretch? what woeful salutations will there be between that body and soul, which living together in the height of iniquity, must now be Reunited to enjoy the fullness of their misery? The voice of christ is powerful, the dead shall hear his voice,
and they shall come forth, they that have done good unto the resurrection of life, and they that have done evill, unto the resurrection of condemnation.
and they shall come forth, they that have done good unto the resurrection of life, and they that have done evil, unto the resurrection of condemnation.
and cover you with skin, and put breath in you, and you shall know that I am the Lord, Ezek. 37.6. This dust of ours shall be devoured of worms, consumed by Serpents, which craul and spring from the marrow of our bones:
and cover you with skin, and put breath in you, and you shall know that I am the Lord, Ezekiel 37.6. This dust of ours shall be devoured of worms, consumed by Serpents, which craul and spring from the marrow of our bones:
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and they were judged every man according to their works, Revel. 20.13. what a wonderfull sight will this be, to see the sea and earth bring forth in al parts such variety of bodies:
and they were judged every man according to their works, Revel. 20.13. what a wonderful sighed will this be, to see the sea and earth bring forth in all parts such variety of bodies:
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worms, and corruption, cannot hinder the resurrection, he that said to Corruption, thou art my father, and to the worm thou art my sister and mother, said also, I know that my Redeemer liveth,
worms, and corruption, cannot hinder the resurrection, he that said to Corruption, thou art my father, and to the worm thou art my sister and mother, said also, I know that my Redeemer lives,
if there be any reliques of our ashes, the wind may scatter them, the blasts divide them, our feet trample them, the beasts digest them, the vermine devour them;
if there be any Relics of our Ashes, the wind may scatter them, the blasts divide them, our feet trample them, the beasts digest them, the vermin devour them;
Assemble your selves, and come all ye heathen to the valley of Jehoshaphat, for there will I sit to judg all the heathen, Joel 3.12. The summons are sounded, the dead raised, and yet to give you a fuller view of the parties, see how God the Iudg now sends his messengers, to fetch the living bodies to his Court.
Assemble your selves, and come all the heathen to the valley of Jehoshaphat, for there will I fit to judge all the heathen, Joel 3.12. The summons Are sounded, the dead raised, and yet to give you a fuller view of the parties, see how God the Judge now sends his messengers, to fetch the living bodies to his Court.
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He shall send his Angels (saith our Saviour) and they shall gather together his Elect from the four winds, from one end of heaven to another, Matth. 24.31. True it is, all shall be gathered, yet with a difference, some with a swift pace flie to the Throne, where is the hope of their diliverance;
He shall send his Angels (Says our Saviour) and they shall gather together his Elect from the four winds, from one end of heaven to Another, Matthew 24.31. True it is, all shall be gathered, yet with a difference, Some with a swift pace fly to the Throne, where is the hope of their Deliverance;
is this the body fed with delights and delicates? is this the flesh pampered with ease and lust? is this the face masked from the winde and Sun? are these the hands decked with Rings and Diamonds? how become these so swarthy horrible, which before were so fair and amiable? this the change of the wicked,
is this the body fed with delights and delicates? is this the Flesh pampered with ease and lust? is this the face masked from the wind and Sun? Are these the hands decked with Rings and Diamonds? how become these so swarthy horrible, which before were so fair and amiable? this the change of the wicked,
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when through sorrow and confusion they shall cry to the Rocks, cover our nakednesse, and to the hills hide our ugliness; nay, rather than appear, let the infernal Furies tear and totter us into a thousand pieces.
when through sorrow and confusion they shall cry to the Rocks, cover our nakedness, and to the hills hide our ugliness; nay, rather than appear, let the infernal Furies tear and totter us into a thousand Pieces.
but worse then all, a Iudg above all, thither must they go, Angels usher them, Devils attend them, the Cryer hath called them, the Angels trump hath summoned them,
but Worse then all, a Judge above all, thither must they go, Angels usher them, Devils attend them, the Crier hath called them, the Angels trump hath summoned them,
thus the sheep and goates eat together, drink together, sleep together, rot together but at this day there shall be a separation, let them grow together, corn and tares untill the harvest:
thus the sheep and Goats eat together, drink together, sleep together, rot together but At this day there shall be a separation, let them grow together, corn and tares until the harvest:
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is not here a world of men to be judged all in one day? Multitudes, multitudes in the valley of decision, for the day of the Lord is neer in the valley of decision. Ioel 3.14. Blessed God! what a multitude shall stands before thee? all tongues, all nations, all people of the earth shall appear at once, all we shall then behold each son of Adam, and Adam our grand-father shall then see all his posterity.
is not Here a world of men to be judged all in one day? Multitudes, Multitudes in the valley of decision, for the day of the Lord is near in the valley of decision. Joel 3.14. Blessed God! what a multitude shall Stands before thee? all tongues, all Nations, all people of the earth shall appear At once, all we shall then behold each son of Adam, and Adam our grandfather shall then see all his posterity.
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Heark, O Farmer, now are thy lives and leases together finished, this day is the new harvest of thy Iudge, who gathers his wheat into his garner, and burns up the chaffe in fire unquenchable, no boon, no bribe, no prayers, no tears can avail thy soul:
Hark, Oh Farmer, now Are thy lives and leases together finished, this day is the new harvest of thy Judge, who gathers his wheat into his garner, and burns up the chaff in fire unquenchable, no boon, no bribe, no Prayers, no tears can avail thy soul:
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all must appear before him, the Beggar, Farmer, Land-lord, Captain, King, and Prince, and every man, (when that day is come) shall receive his rewards according to his works.
all must appear before him, the Beggar, Farmer, Landlord, Captain, King, and Prince, and every man, (when that day is come) shall receive his rewards according to his works.
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and onely hee, that again and again thinks on this day, that Ierome - like meditates on this summons, and resurrection, and collection, and separation.
and only he, that again and again thinks on this day, that Jerome - like meditates on this summons, and resurrection, and collection, and separation.
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and destined to sit at the right hand of our Saviour) they will ever and anon, be carrying your minds to those objects of Doomes-day. And if you can but say that experimentally you find this true in your selves,
and destined to fit At the right hand of our Saviour) they will ever and anon, be carrying your minds to those objects of Doomsday. And if you can but say that experimentally you find this true in your selves,
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But if you are destitute of these kinde of motions, O then strive for these properties, that are the inseparable breathings and movings of an holy heart, sound mind, and blessed person:
But if you Are destitute of these kind of motions, Oh then strive for these properties, that Are the inseparable breathings and movings of an holy heart, found mind, and blessed person:
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You see how we have followed the cause, and wel-neer brought it to finall sentence, the term is discovered, the Iudge revealed, the prisoners prepared, and the next time we shall bring them to the bar, to receive their rewards. This time depart in peace,
You see how we have followed the cause, and well-near brought it to final sentence, the term is discovered, the Judge revealed, the Prisoners prepared, and the next time we shall bring them to the bar, to receive their rewards. This time depart in peace,
and is there any wicked man to receive his sentence? let him never hope to be saved by anothers super-erogating, the matter of enquiring is not aliena, but sua, not anothers,
and is there any wicked man to receive his sentence? let him never hope to be saved by another's super-erogating, the matter of inquiring is not Aliena, but sua, not another's,
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but his ] works. Or is there any good man on whom the smiling Iudge is ready to pronounce a blessed doom? Let him never boast of meriting heaven by his just deservings;
but his ] works. Or is there any good man on whom the smiling Judge is ready to pronounce a blessed doom? Let him never boast of meriting heaven by his just deservings;
and the dead were judged out of those things which were written in the books according to their works, Revel. 20.12. God is said to have books, not properly, but figuratively:
and the dead were judged out of those things which were written in the books according to their works, Revel. 20.12. God is said to have books, not properly, but figuratively:
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but God keeps them in a register, and not one shall be forgotten, there is a book and books, and when all the dead shall stand before God to receive their sentence,
but God keeps them in a register, and not one shall be forgotten, there is a book and books, and when all the dead shall stand before God to receive their sentence,
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A book of remembrance was written before God, for them that feared the Lord, and thought upon his name, Malac. 3.16. This is that which manifests all secrets, whether mentall or actuall;
A book of remembrance was written before God, for them that feared the Lord, and Thought upon his name, Malachi 3.16. This is that which manifests all secrets, whither mental or actual;
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In these Records are found at large Abels sacrifice, Cains murther, Absolons rebellion, Davids devotion, the Iews cruelty, the Prophets innocency, good mens intentions, and the sinners actions;
In these Records Are found At large Abel's sacrifice, Cains murder, Absolom rebellion, Davids devotion, the Iews cruelty, the prophets innocency, good men's intentions, and the Sinners actions;
How fond are we that imagine heavens eye (such is this book ) to be shut upon us? Do we not see many run to corners to commit their sins? there can they say, Let us take our fill of love untill the morning, for darkness hath covered us,
How found Are we that imagine heavens eye (such is this book) to be shut upon us? Do we not see many run to corners to commit their Sins? there can they say, Let us take our fill of love until the morning, for darkness hath covered us,
But are not the Angels of God about you? We are a spectacle to the Angels (saith the Apostle) I am sure we must be to both, to Angels, and to men, and to all the world:
But Are not the Angels of God about you? We Are a spectacle to the Angels (Says the Apostle) I am sure we must be to both, to Angels, and to men, and to all the world:
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Alas, must our thoughts be known, and shall not dark-corner sins be revealed? must every word and syllable we speak be writ and recorded in Gods memorable book:
Alas, must our thoughts be known, and shall not dark-corner Sins be revealed? must every word and syllable we speak be writ and recorded in God's memorable book:
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Imprimis, for adultery, Item for envie, blasphemy, oaths, drunkenness, violence, murther, and every sin, from the beginning to this time, from our birth to our buriall, the totall summe, eternall death and damnation:
Imprimis, for adultery, Item for envy, blasphemy, Oaths, Drunkenness, violence, murder, and every since, from the beginning to this time, from our birth to our burial, the total sum, Eternal death and damnation:
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there is no man can so much as commit one sin, but his soul, that is privy to the fact, will write it in this book. In what a wofull case will thy heart then be? in what strange terrour and trembling must it stand possest,
there is no man can so much as commit one since, but his soul, that is privy to the fact, will write it in this book. In what a woeful case will thy heart then be? in what strange terror and trembling must it stand possessed,
and if once opened, what shall be the evidence that it will bring forth? there is a private Sessions to be held in the breast of every condemned sinner, the memorie is Recorder, grief an Accuser, truth is the Law, damnation the Judgement, hell the Prison, Devils the Jaylours,
and if once opened, what shall be the evidence that it will bring forth? there is a private Sessions to be held in the breast of every condemned sinner, the memory is Recorder, grief an Accuser, truth is the Law, damnation the Judgement, hell the Prison, Devils the Jailer,
What hopes he at the generall Assize, whose conscience hath condemned him before he appear? Look well to thy life, thou bearest about thee a book of testimonie, which though for a time it be shut, till it be full fraught with accusations,
What hope's he At the general Assize, whose conscience hath condemned him before he appear? Look well to thy life, thou bearest about thee a book of testimony, which though for a time it be shut, till it be full fraught with accusations,
But yet there is another book we read of, and that is the book of life: Herein are written all the names of Gods elect, from the beginning of the world till the end thereof: these are the golden leaves;
But yet there is Another book we read of, and that is the book of life: Herein Are written all the names of God's elect, from the beginning of the world till the end thereof: these Are the golden leaves;
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Here is the glory of each devout souldier of our Saviour, how many have spent their lives, spilt their blouds, runne upon sudden deaths to gain a perpetuall name? and yet for all their doings, many of these are dead,
Here is the glory of each devout soldier of our Saviour, how many have spent their lives, spilled their bloods, run upon sudden death's to gain a perpetual name? and yet for all their doings, many of these Are dead,
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but rather rejoyce because your names are written in heaven, Luke 10.20. And well may the Saints rejoyce that have their names written in Gods book, they shall see them (to their comfort) writ in letters of gold, penned with the Almighties finger, ingraven with a pen of a diamond:
but rather rejoice Because your names Are written in heaven, Lycia 10.20. And well may the Saints rejoice that have their names written in God's book, they shall see them (to their Comfort) writ in letters of gold, penned with the Almighty's finger, engraven with a pen of a diamond:
a time will come when every thought of thy heart, every word of thy mouth, every glance of thy eye, every moment of thy time, every office thou hast born, every companie thou hast used, every sermon thou hast heard, every action thou hast done,
a time will come when every Thought of thy heart, every word of thy Mouth, every glance of thy eye, every moment of thy time, every office thou hast born, every company thou hast used, every sermon thou hast herd, every actium thou hast done,
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Gods memory shall then shine forth, and shew it self, when all men looking on it as a reflecting glasse, they shall behold all the passages of their misspent lives from their births to their burials.
God's memory shall then shine forth, and show it self, when all men looking on it as a reflecting glass, they shall behold all the passages of their misspent lives from their births to their burials.
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and closet villanies, that no eye ever lookt upon (but that which is a thousand times brighter then the Sunne) shall then be disclosed and laid open before Angels, men,
and closet villainies, that no eye ever looked upon (but that which is a thousand times Brighter then the Sun) shall then be disclosed and laid open before Angels, men,
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As you mean the good of your souls amend your lives, call your selves to account while it is called to day, search and examine all your thoughts, words,
As you mean the good of your Souls amend your lives, call your selves to account while it is called to day, search and examine all your thoughts, words,
and deeds, and prostrating your selves before God, with broken and bleeding affections, pray and sue that your names may be writ in heaven, in that Book of life. ] This will be the joy of your hearts, the peace of your souls, the rest of your minds:
and Deeds, and prostrating your selves before God, with broken and bleeding affections, pray and sue that your names may be writ in heaven, in that Book of life. ] This will be the joy of your hearts, the peace of your Souls, the rest of your minds:
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yea how glad will you then be to have all these books laid open? by this means (I speak it to the comfort of all true hearted Christians) shall your obedience,
yea how glad will you then be to have all these books laid open? by this means (I speak it to the Comfort of all true hearted Christians) shall your Obedience,
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No, all must out, especially at that day when the books shall be open, our works manifested, and as we have done, so must we be rewarded, for then he shall reward every man according to his works.
No, all must out, especially At that day when the books shall be open, our works manifested, and as we have done, so must we be rewarded, for then he shall reward every man according to his works.
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those that confesse God the Father, and believe in God the Sonne, shall be judged by the Gospel, which reconcileth us to God the Father by the merits of Christ.
those that confess God the Father, and believe in God the Son, shall be judged by the Gospel, which reconcileth us to God the Father by the merits of christ.
But God shall judge the secrets of all hearts (of all our hearts) by Jesus Christ according to my Gospel, Rom. 2.12.16. Let this then forewarn us what we have to do:
But God shall judge the secrets of all hearts (of all our hearts) by jesus christ according to my Gospel, Rom. 2.12.16. Let this then forewarn us what we have to do:
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The Spirit shall convince the world of sinne, (saith Christ) and why so? but because they believe not on me, John 16.9. There is no sinne but infidelitie, no righteousnesse but faith:
The Spirit shall convince the world of sin, (Says christ) and why so? but Because they believe not on me, John 16.9. There is no sin but infidelity, no righteousness but faith:
whereas there would go with us to judgement an huge kennell of lusts, an armie of vain words, a legion of evil deeds, faith instantly dischargeth them all,
whereas there would go with us to judgement an huge kennel of Lustiest, an army of vain words, a legion of evil Deeds, faith instantly dischargeth them all,
the Gospel requires both, faith to believe, and obedience to work: not onely to repent and believe the Gospel, Mark 1.15. but to obey from the heart that form of doctrine, Rom. 6.17. True indeed, thou shalt be saved for thy faith, not for thy works, but for such a faith as is without works thou shalt never be saved;
the Gospel requires both, faith to believe, and Obedience to work: not only to Repent and believe the Gospel, Mark 1.15. but to obey from the heart that from of Doctrine, Rom. 6.17. True indeed, thou shalt be saved for thy faith, not for thy works, but for such a faith as is without works thou shalt never be saved;
Say then, dost thou relieve a poor member of Christ Jesus? dost thou give a cup of cold water to a Prophet in the name of Prophet? Christ doth promise thee of his truth he will not let thee lose thy reward:
Say then, dost thou relieve a poor member of christ jesus? dost thou give a cup of cold water to a Prophet in the name of Prophet? christ does promise thee of his truth he will not let thee loose thy reward:
yet in our retribution it is said (as you have it before you in this Text read unto you) Then he shall reward every man (for manifestation of his faith) according to his works. A little to recall our selves, The Prisoners are tryed, the Verdict's brought in, the inditement is found and the Judge now sits on life and death,
yet in our retribution it is said (as you have it before you in this Text read unto you) Then he shall reward every man (for manifestation of his faith) according to his works. A little to Recall our selves, The Prisoners Are tried, the Verdict's brought in, the indictment is found and the Judge now sits on life and death,
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VVHat Assize is this that affords each circumstance of each prisoners triall? the time is Then, ] the Judge is He, ] the Prisoners Men, ] the evidence Works, ] which no sooner given in,
What Assize is this that affords each circumstance of each Prisoners trial? the time is Then, ] the Judge is He, ] the Prisoners Men, ] the evidence Works, ] which no sooner given in,
One is an absolution, which is the doom of Saints; the other is a condemnation, which is the doom of reprobates: there is a reward on the right hand bestowed on the blessed,
One is an absolution, which is the doom of Saints; the other is a condemnation, which is the doom of Reprobates: there is a reward on the right hand bestowed on the blessed,
Imagine what a blessed day will this be to the godly, when standing on the right hand of the Judge, they shall hear the heavenly musick of their happy sentence, Come ye blessed of my Father, inherit the kingdome prepared for you from the beginning of the world.
Imagine what a blessed day will this be to the godly, when standing on the right hand of the Judge, they shall hear the heavenly music of their happy sentence, Come you blessed of my Father, inherit the Kingdom prepared for you from the beginning of the world.
now he desires every man to Come, but the righteous alone shall have this Wel-come. O how leaps that soul with joy, that hears this voice of her sweet Saviour!
now he Desires every man to Come, but the righteous alone shall have this Welcome. Oh how leaps that soul with joy, that hears this voice of her sweet Saviour!
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The first Sermon that ever Christ preached, was full of blessings, Matth. 5. Blessed are the poor in spirit. Blessed are they that mourn. Blessed are the meek. Blessed are the mercifull.
The First Sermon that ever christ preached, was full of blessings, Matthew 5. Blessed Are the poor in Spirit. Blessed Are they that mourn. Blessed Are the meek. Blessed Are the merciful.
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Must they come? for what? to inherit the kingdome. ] Of all tenures inheritance is best, of all inheritances a kingdome is most excellent, but that all shall inherit,
Must they come? for what? to inherit the Kingdom. ] Of all tenures inheritance is best, of all inheritances a Kingdom is most excellent, but that all shall inherit,
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and that there is no scantling, this is heavens wonder, and the Angels blisse. An heavenly inheritance sure, that is cintinued without succession, divided without diminution, common without envie,
and that there is no scantling, this is heavens wonder, and the Angels bliss. an heavenly inheritance sure, that is cintinued without succession, divided without diminution, Common without envy,
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] Had the Lord such care to provide for his children before they were? how may his sonnes triumph born to such dignitie? God will so certain their salvation, that he hath prepared it for them from before the foundation of the world.
] Had the Lord such care to provide for his children before they were? how may his Sons triumph born to such dignity? God will so certain their salvation, that he hath prepared it for them from before the Foundation of the world.
Ye blessed ] saith our Saviour, and if he but say Blessed, the Angels, Archangels, Cherubims, Seraphims, all joy at the injoying of this blessed company.
You blessed ] Says our Saviour, and if he but say Blessed, the Angels, Archangels, Cherubims, Seraphims, all joy At the enjoying of this blessed company.
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Inherit the kingdome ] saith our Saviour, and if he but say inherit, crowns, scepters, garlands, diadems, all these are the inheritance of Gods adopted children.
Inherit the Kingdom ] Says our Saviour, and if he but say inherit, crowns, sceptres, garlands, diadems, all these Are the inheritance of God's adopted children.
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Prepared for you ] saith our Saviour, and if he but say Prepared, the love, mercy, election, compassion of our Lord will shine forth to the soul to her everlasting comfort. O ravishing voice!
Prepared for you ] Says our Saviour, and if he but say Prepared, the love, mercy, election, compassion of our Lord will shine forth to the soul to her everlasting Comfort. O ravishing voice!
And what a terrible sentence will that be, which at first hearing will make all ears glow and tingle? His lips (saith the Prophet) are full of indignation, and his tongue like a consuming fire, Esay 30.27. What fire so hot as that fierie sentence, Depart ye cursed into everlasting fire prepared for the devil and his angels.
And what a terrible sentence will that be, which At First hearing will make all ears glow and tingle? His lips (Says the Prophet) Are full of Indignation, and his tongue like a consuming fire, Isaiah 30.27. What fire so hight as that fiery sentence, Depart you cursed into everlasting fire prepared for the Devil and his Angels.
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First, a grievous refusall, Depart. Secondly, the losse of salvation, from me. Thirdly, that deserved malediction, ye cursed. Fourthly, the horrour of pains, into everlasting fire. Fifthly, the preordinance of their torments, prepared for the devil and his angels.
First, a grievous refusal, Depart. Secondly, the loss of salvation, from me. Thirdly, that deserved malediction, you cursed. Fourthly, the horror of pains, into everlasting fire. Fifthly, the preordinance of their torments, prepared for the Devil and his Angels.
so when the glory of heaven, and those unvaluable treasures shall be opened, and dealt about to the faithfull, what horrour will it be to the reprobates to be cast off with a depart? no share accrues to them, no not so much as one glimpse of glory must chear their dejected countenances,
so when the glory of heaven, and those unvaluable treasures shall be opened, and dealt about to the faithful, what horror will it be to the Reprobates to be cast off with a depart? no share accrues to them, no not so much as one glimpse of glory must cheer their dejected countenances,
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Here is an universall spoil of all things, of God in whom is all goodnesse, of the Saints in whom is all solace, of the Angels in whom is all happinesse, of heaven, wherein all pleasures live ever and ever.
Here is an universal spoil of all things, of God in whom is all Goodness, of the Saints in whom is all solace, of the Angels in whom is all happiness, of heaven, wherein all pleasures live ever and ever.
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Whither O Lord shall the cursed go that depart from thee? into what haven shall they arrive? what Master shall they serve? is it thought so great a punishment to be banished from our native soils? what then is this to be banished from Almighty God? and whither,
Whither Oh Lord shall the cursed go that depart from thee? into what Haven shall they arrive? what Master shall they serve? is it Thought so great a punishment to be banished from our native soils? what then is this to be banished from Almighty God? and whither,
which of you (saith the Prophet) is able to dwell in the burning fire? who can endure the everlasting flames? it shall not be quenched night nor day, the smoak thereof shall go up evermore;
which of you (Says the Prophet) is able to dwell in the burning fire? who can endure the everlasting flames? it shall not be quenched night nor day, the smoke thereof shall go up evermore;
And is not this worthy your meditation? Consider, I pray you, what fearfull tremblings seiz on their souls that have their sentence for eternall flames? If a Lord have Mercy on thee, Take him away Jaylour, will cause such shedding of tears, folding of arms,
And is not this worthy your meditation? Consider, I pray you, what fearful tremblings seize on their Souls that have their sentence for Eternal flames? If a Lord have Mercy on thee, Take him away Jailer, will cause such shedding of tears, folding of arms,
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and wringing of hands, what will this sentence do, Go ye cursed? &c. O which way will they turn? or how will they escape the Almighties wrath? to go backward is impossible, to go forwards intolerable;
and wringing of hands, what will this sentence do, Go you cursed? etc. O which Way will they turn? or how will they escape the Almighty's wrath? to go backward is impossible, to go forward intolerable;
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whose help will they crave? God is their Judge, heaven their fo, the Saints deride them, Angels hate them, all creatures cry for vengeance on them. God Lord!
whose help will they crave? God is their Judge, heaven their foe, the Saints deride them, Angels hate them, all creatures cry for vengeance on them. God Lord!
into what a shaking fit of distractions will these terrours drive them? every part shall bear a part in this dolefull ditie, eyes weep, hands wring, breasts beat, hearts ake, voyces cry, horrour, dread, terrour, confusion are lively equipages of this tragick Scene.
into what a shaking fit of distractions will these terrors drive them? every part shall bear a part in this doleful ditie, eyes weep, hands wring, breasts beatrice, hearts ache, voices cry, horror, dread, terror, confusion Are lively equipages of this tragic Scene.
Now (O man of earth) what will all thy wealth avail thee? what can all thy pleasures profit thee? one drop of water to cool thy fiery tongue in hell, is more worth then a world of treasures:
Now (Oh man of earth) what will all thy wealth avail thee? what can all thy pleasures profit thee? one drop of water to cool thy fiery tongue in hell, is more worth then a world of treasures:
what should a drop of water do on a finger, when rivers cannot quench the tip of his tongue? he lies on a bed of never-dying flames, where brimstone is the fuel, devills the kindlers, the breath of an offended God the bellows,
what should a drop of water do on a finger, when Rivers cannot quench the tip of his tongue? he lies on a Bed of never-dying flames, where brimstone is the fuel, Devils the kindlers, the breath of an offended God the bellows,
the Saints that were invited guard him along, and the sentenced prisoners are delivered to the Jaylers to be bound in burning Steel and Iron, the reward of Execution.
the Saints that were invited guard him along, and the sentenced Prisoners Are Delivered to the Jailers to be bound in burning Steel and Iron, the reward of Execution.
but as there is a double sentence, so a double retribution: first, for the wicked, who immediately after the sentence shall be chased into hell, the Execution being speedily and fearfully done upon them, with all horrour and haste by the Angels.
but as there is a double sentence, so a double retribution: First, for the wicked, who immediately After the sentence shall be chased into hell, the Execution being speedily and fearfully done upon them, with all horror and haste by the Angels.
when Devils, and Reprobates and all the damned crew of hell, shall be driven into hell, whereunto they shall be thrust with violence, never to return again? How desperate is their case,
when Devils, and Reprobates and all the damned crew of hell, shall be driven into hell, whereunto they shall be thrust with violence, never to return again? How desperate is their case,
when none will comfort them? the Saints deride them, Angels mock them, their own friends scoffe them, devils hate them, the earth groans under them, and hell will swallow them.
when none will Comfort them? the Saints deride them, Angels mock them, their own Friends scoff them, Devils hate them, the earth groans under them, and hell will swallow them.
If the drowning of the old world, swallowing up of Korah and his complices, burning up of Sodom with brimstone, were attended with such terrours and hideous out-cryes,
If the drowning of the old world, swallowing up of Korah and his accomplices, burning up of Sodom with brimstone, were attended with such terrors and hideous Outcries,
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how infinitely transcendent to all possibilitie of conceit, expression, or belief, will the confusions and tremblings of that red-dread-fiery day be? It is not a few but many;
how infinitely transcendent to all possibility of conceit, expression, or belief, will the confusions and tremblings of that red-dread-fiery day be? It is not a few but many;
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nor many onely, but all the wicked of the earth, being many millions of men, shall be dragged down, with all the Devils of hell to torments without end, or ease, or past imagination;
nor many only, but all the wicked of the earth, being many millions of men, shall be dragged down, with all the Devils of hell to torments without end, or ease, or past imagination;
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or in Earth, in this world, or in the world to come, will be then when all the forlorn condemned reprobates upon sentence given, shall be violently and unresistably haled down to hel;
or in Earth, in this world, or in the world to come, will be then when all the forlorn condemned Reprobates upon sentence given, shall be violently and unresistably haled down to hell;
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but without mercy, without stay, without any farewell at all, they shall be immediately and irrecoverably cast down into the bottomless pit of easeless, endless, and remediless torments.
but without mercy, without stay, without any farewell At all, they shall be immediately and irrecoverably cast down into the bottomless pit of easeless, endless, and remediless torments.
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Oh! what then will be the gnawings of the never-dying worm? what rage of guilty consciences? what furious despair? what horrour of mind? what distractions and fears? what tearing their hair,
Oh! what then will be the gnawings of the never-dying worm? what rage of guilty Consciences? what furious despair? what horror of mind? what distractions and fears? what tearing their hair,
What need we more? this is the Judges charge, the Sheriffs Commission, the sinners execution, Take them away, cast them into utter darknesse, there shall be weeping and gnashing of teeth.
What need we more? this is the Judges charge, the Sheriffs Commission, the Sinners execution, Take them away, cast them into utter darkness, there shall be weeping and gnashing of teeth.
A darknesse indeed, that must ever be debarred from the sight of heaven: no sunne-shine ever peeps within those Walls, no light, no fire, no candle, alas!
A darkness indeed, that must ever be debarred from the sighed of heaven: no sunshine ever peeps within those Walls, no Light, no fire, no candle, alas!
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Be forewarn'd then (beloved!) least you also come into this place of torment. It is a fearfull prison, and God give us grace so to arraigne, judge, cast,
Be forewarned then (Beloved!) lest you also come into this place of torment. It is a fearful prison, and God give us grace so to arraign, judge, cast,
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O what comely march is this? what songs of triumph are here sung and warbled? The voice of thy Watchmen shall be heard, they shall lift up their voice and shout together,
O what comely march is this? what songs of triumph Are Here sung and warbled? The voice of thy Watchmen shall be herd, they shall lift up their voice and shout together,
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for they shall see eie to eie, when the Lord shall bring again Zion, Esay 52.8. Here is a victorie indeed, the souldiers in arrayed order both Marching and Triumphing:
for they shall see eye to eye, when the Lord shall bring again Zion, Isaiah 52.8. Here is a victory indeed, the Soldiers in arrayed order both Marching and Triumphing:
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when all the powers of heaven shall congratulate thy coming, and joy for thy arrivall at the Port of peace? Here is the end of the Godly, the fruits of his end, the Reward it self.
when all the Powers of heaven shall congratulate thy coming, and joy for thy arrival At the Port of peace? Here is the end of the Godly, the fruits of his end, the Reward it self.
What a strange Assize was this, where every circumstance was to the wicked so terribly fearfull? the Term full of horrour, the Judge full of Majestie, the Prisoners full of anguish, the Triall full of fear, the Doom full of grief to the wicked,
What a strange Assize was this, where every circumstance was to the wicked so terribly fearful? the Term full of horror, the Judge full of Majesty, the Prisoners full of anguish, the Trial full of Fear, the Doom full of grief to the wicked,
Seeing therefore that all these things are thus, what manner of Persons ought ye to be in holy conversation and godlinesse? A word of judgement could make Jeremiah weep, just Job be afraid, Felix to tremble,
Seeing Therefore that all these things Are thus, what manner of Persons ought you to be in holy Conversation and godliness? A word of judgement could make Jeremiah weep, just Job be afraid, Felix to tremble,
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and cannot this usuall sound of the hammers a little mollifie our stony hearts? how is the gold become drosse, and the silver iron? we run over reason,
and cannot this usual found of the hammers a little mollify our stony hearts? how is the gold become dross, and the silver iron? we run over reason,
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but will you not remember, that for all these things you must come to judgement? Be sure there is a Term for our appearance, Then ] there is a Judge that will sit upon us He. ] There is a band of Prisoners Every man. ] There is a Bill of Indictment framed, according to our works. ] And last of all, there is a sentence after which follows the Execution, the reward ] due to us, which then he will give us:
but will you not Remember, that for all these things you must come to judgement? Be sure there is a Term for our appearance, Then ] there is a Judge that will fit upon us He. ] There is a band of Prisoners Every man. ] There is a Bill of Indictment framed, according to our works. ] And last of all, there is a sentence After which follows the Execution, the reward ] due to us, which then he will give us:
THis Text is the harvest of Tares, and that that you may know the husbandrie, here is first the sowing, vers. 25. Secondly, the coming up, vers. 26. Thirdly, the overseers of it, vers. 27. Fourthly, their intent to weed it, vers. 28. Fifthly the sufferance of its growth till the harvest vers. 29. Sixthly, the harvest it self, vers. 30. Or yet to give you the Parable in a more ample wise, here is a man sowes good seed in his field,
THis Text is the harvest of Tares, and that that you may know the Husbandry, Here is First the sowing, vers. 25. Secondly, the coming up, vers. 26. Thirdly, the Overseers of it, vers. 27. Fourthly, their intent to weed it, vers. 28. Fifthly the sufferance of its growth till the harvest vers. 29. Sixthly, the harvest it self, vers. 30. Or yet to give you the Parable in a more ample wise, Here is a man sows good seed in his field,
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the seeding done, and the fertill soyl made fruitfull by heavens showres the blade of the corn springs up, and the tares appear in their kind amongst them:
the seeding done, and the fertile soil made fruitful by heavens showers the blade of the corn springs up, and the tares appear in their kind among them:
first see, then run to their Master with this message, Master, sowedst thou not good seed in thy field? from whence then hath it tares? God, whose all-knowing wisdome can resolve all doubts, tels them expressely, an enemie had done this:
First see, then run to their Master with this message, Master, sowedst thou not good seed in thy field? from whence then hath it tares? God, whose All-knowing Wisdom can resolve all doubts, tells them expressly, an enemy had done this:
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and with a willing obedience exspect onely his command, Wilt thou that we go and gather them up? nay, see the Almighty disparkling a while his beams of mercie, all must stay till the harvest,
and with a willing Obedience expect only his command, Wilt thou that we go and gather them up? nay, see the Almighty disparkling a while his beams of mercy, all must stay till the harvest,
as Tares; the harvest that must gather all, is the end of the world, and then are the reapers enjoyned this heavie task, Separate the bad from the good,
as Tares; the harvest that must gather all, is the end of the world, and then Are the reapers enjoined this heavy task, Separate the bad from the good,
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See here the miserable condition of impenitent souls, each circumstance aggravates their torment, and that you may in this text view a Series of the causes, here is first the efficient, Bind ] the materiall, them ] the formall, in bundles ] the finall, to burn them. ] Every word like so many links, makes up this fiery chain of torment.
See Here the miserable condition of impenitent Souls, each circumstance aggravates their torment, and that you may in this text view a Series of the Causes, Here is First the efficient, Bind ] the material, them ] the formal, in bundles ] the final, to burn them. ] Every word like so many links, makes up this fiery chain of torment.
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VVE will begin first with the subject, that you may know of whom it is spoken, Bind them ] Them? whom? If you will view the precedent words, the text tels you they are Tares, Gather ye first the Tares, and bind them.
WE will begin First with the Subject, that you may know of whom it is spoken, Bind them ] Them? whom? If you will view the precedent words, the text tells you they Are Tares, Gather you First the Tares, and bind them.
so for the other there is nothing better then binding and burning. The Greek word cals them NONLATINALPHABET, tares; the Hebrews call them Hadul, thistles, or thorns;
so for the other there is nothing better then binding and burning. The Greek word calls them, tares; the Hebrews call them Hadul, thistles, or thorns;
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But onely to follow the Originall, they are called NONLATINALPHABET, Tares; and that of a double derivation, the first is NONLATINALPHABET, quasi NONLATINALPHABET because they hurt the corn wherewith they are joyned;
But only to follow the Original, they Are called, Tares; and that of a double derivation, the First is, quasi Because they hurt the corn wherewith they Are joined;
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the second is, NONLATINALPHABET quasi NONLATINALPHABET, because they innitiate, associate, and so unite themselves with the corn, as if they were the very same. To begin with the last.
the second is, quasi, Because they innitiate, associate, and so unite themselves with the corn, as if they were the very same. To begin with the last.
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Silly Tares, hide close your sins in the darkest sorrows, or mount up your heads amongst the flourishing wheat, yet know there is a fan that will purge the floor;
Silly Tares, hide close your Sins in the Darkest sorrows, or mount up your Heads among the flourishing wheat, yet know there is a fan that will purge the floor;
or if they must grow untill the harvest, what remains, but, I beseech you, brethren, mark them which cause divisions and offences, contrary to the doctrine that ye have learned, and avoid them.
or if they must grow until the harvest, what remains, but, I beseech you, brothers, mark them which cause divisions and offences, contrary to the Doctrine that you have learned, and avoid them.
What else? in this life the best company is not free from the intrusion of Tares, therefore cries David, Woe is me that I am constrained to dwell with Mesech,
What Else? in this life the best company is not free from the intrusion of Tares, Therefore cries David, Woe is me that I am constrained to dwell with Mesech,
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are they not pricks in our eyes, and thornes in our sides? yea they are thorns indeed, saith the Lord to Ezekiel, Lo the thrones and bryers are with thee,
Are they not pricks in our eyes, and thorns in our sides? yea they Are thorns indeed, Says the Lord to Ezekielem, Lo the thrones and briers Are with thee,
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Sure we had no need of security, that are thus compast with enemies, the bryers may scratch us, the thorns prick us, the Scorpions sting us, we can hardly so escape,
Sure we had no need of security, that Are thus compassed with enemies, the briers may scratch us, the thorns prick us, the Scorpions sting us, we can hardly so escape,
and (may I appeal to your selves) is the living likely to receive the dead? or the dead more likely to suffocate the living? O yee children of the kingdome, bless you whiles you live,
and (may I appeal to your selves) is the living likely to receive the dead? or the dead more likely to suffocated the living? O ye children of the Kingdom, bless you while you live,
here is that wofull separation between true Christians, and the profane wretches of this world. It is begun at death, and then must they part till the day of doom,
Here is that woeful separation between true Christians, and the profane wretches of this world. It is begun At death, and then must they part till the day of doom,
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neither can they pass to us, that would come from thence, Luk. 16.26. This is that endless divorce of the Wheat and Tares, this is that unpassable distance twixt heaven and hell, through all eternity.
neither can they pass to us, that would come from thence, Luk. 16.26. This is that endless divorce of the Wheat and Tares, this is that unpassable distance betwixt heaven and hell, through all eternity.
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for the wheat must be gathered into Gods barn, his kingdome, whilest the miserable Tares are gathered by Angels, and bound up in bundles for the burning.
for the wheat must be gathered into God's barn, his Kingdom, whilst the miserable Tares Are gathered by Angels, and bound up in bundles for the burning.
The proverb is, Ill weeds grow apace, nay they are so common, that it is hard to set the foot besides them ▪ Look into your hearts, you sons and daughters of Adam, 〈 ◊ 〉 •ot your furrowes full of cockle and darnell? the earth (saith the Philosopher) is now an own mother to weeds,
The proverb is, Ill weeds grow apace, nay they Are so Common, that it is hard to Set the foot beside them ▪ Look into your hearts, you Sons and daughters of Adam, 〈 ◊ 〉 •ot your furrows full of cockle and darnel? the earth (Says the Philosopher) is now an own mother to weeds,
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man by a proclivity to his own inclination, is apt to produce weeds and tares ▪ but ere he can bring forth hearbs and graces, God must take pains with him indeed:
man by a proclivity to his own inclination, is apt to produce weeds and tares ▪ but ere he can bring forth herbs and graces, God must take pains with him indeed:
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and that our parts may be herein, what shall we say unto thee, O thou preserver of men? Awake O north wind, and come thou south, blow upon my garden, that the spices thereof may flow out,
and that our parts may be herein, what shall we say unto thee, Oh thou preserver of men? Awake Oh north wind, and come thou south, blow upon my garden, that the spices thereof may flow out,
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and plant in you his graces, that like good corn you may fructifie here, and when the harvest comes, you may be gathered into his barn, and remain in his kingdome.
and plant in you his graces, that like good corn you may fructify Here, and when the harvest comes, you may be gathered into his barn, and remain in his Kingdom.
Remember in the mean time the Tares, and as good seed bring ye forth good fruit, some thirty, some sixty, some an hundred fold, that when the reaping comes, we may be ready for the barn,
remember in the mean time the Tares, and as good seed bring you forth good fruit, Some thirty, Some sixty, Some an hundred fold, that when the reaping comes, we may be ready for the barn,
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the wicked are cast into a prison under lock and bolts, where the devill is jaylor, hell the prison, and the bolts such other as burning steel and iron.
the wicked Are cast into a prison under lock and bolts, where the Devil is jailor, hell the prison, and the bolts such other as burning steel and iron.
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The Tares must be bound, and for the executing of this doom, the Judge here delivers them over to the jaylor. Jaylor? whom? good and bad Angels: for both these are the executioners of Gods direfull sentence.
The Tares must be bound, and for the executing of this doom, the Judge Here delivers them over to the jailor. Jailor? whom? good and bad Angels: for both these Are the executioners of God's direful sentence.
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First the good Angels, so saith our Saviour, The reapers are the Angles, ver. 39. and he will say unto the reapers, ver. 30. Gather ye first the Tares,
First the good Angels, so Says our Saviour, The reapers Are the Angles, ver. 39. and he will say unto the reapers, ver. 30. Gather you First the Tares,
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Thus was Sodome destroyed by an Angell, Gen. 19. The army of Senacherib was overthrown by an Angell, 2 King 19. Seventy thousand men of Israel were struck with pestilence by an Angell, 2 Sam. 24. Blasphemous Herod was smitten by an Angell, Act. 12.23.
Thus was Sodom destroyed by an Angel, Gen. 19. The army of Sennacherib was overthrown by an Angel, 2 King 19. Seventy thousand men of Israel were struck with pestilence by an Angel, 2 Sam. 24. Blasphemous Herod was smitten by an Angel, Act. 12.23.
How fearfull is it, to fall into the hands of Gods hoast? no power can resist, no policy prevail, all the stratagems of war are but folly to Gods wisdome;
How fearful is it, to fallen into the hands of God's host? no power can resist, no policy prevail, all the stratagems of war Are but folly to God's Wisdom;
then into what moats and atoms shall the proud dust of sinfull man be torn? what? dares he struggle against heaven? See God and Angels are become his enemies,
then into what moats and atoms shall the proud dust of sinful man be torn? what? dares he struggle against heaven? See God and Angels Are become his enemies,
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his breath kindleth coales, and a flame goeth out of his mouth, Job 41.18, 19, 20, 21. What an ugly devill is this, whom God onely mystically describes with such terrible shapes? his neesing flames, his eyes stare, his mouth shoots fire, his nostrils smoke, his very breath sets all a burning round about him.
his breath kindleth coals, and a flame Goes out of his Mouth, Job 41.18, 19, 20, 21. What an ugly Devil is this, whom God only mystically describes with such terrible shapes? his neesing flames, his eyes stare, his Mouth shoots fire, his nostrils smoke, his very breath sets all a burning round about him.
thus he prepared flatterers for Rehoboam, liers for Ahad, concubins for Solomon, sorcerers for Pharaoh, witches for Saul, wine for Benhadad, gold for Achan, a ship for Ionas, and a rope for Haman: but he that makes gins,
thus he prepared Flatterers for Rehoboam, liers for Ahad, concubines for Solomon, sorcerers for Pharaoh, Witches for Saul, wine for Benhadad, gold for achan, a ship for Ionas, and a rope for Haman: but he that makes begins,
thus he hath prepared darkness for Herod, a fire for Dives, plagues for Pilate, brimstone for Iudas, snares for Demas, and fiery fetters for all Reprobate Tares: what need poor souls any further fetters, whom the Devill once shuts within his Den? Dare you live in such a nest amongst speckled poysons? there Serpents girdle the loyns,
thus he hath prepared darkness for Herod, a fire for Dives, plagues for Pilate, brimstone for Iudas, snares for Demas, and fiery fetters for all Reprobate Tares: what need poor Souls any further fetters, whom the devil once shuts within his Den? Dare you live in such a nest among speckled poisons? there Serpents girdle the loins,
Let Poets faign of Tantalus tortures, Prometheus Vultures, Ixions Wheel, and Charons rowing, these come far short to express the pains of those that rage in hell:
Let Poets faign of Tantalus tortures, Prometheus Vultures, Ixions Wheel, and Charons rowing, these come Far short to express the pains of those that rage in hell:
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yet view it in a way of meditation, and see what you find? are there not wonderfull engines, sharpe and sore instruments of revenge, fiery Brimstone, pitchy Sulphur, red hot chains, flaming whips, scorching darkness? will you any more? the worm is immortall, cold intolerable, stench indurable, fire unquenchable, darkness palpable:
yet view it in a Way of meditation, and see what you find? Are there not wonderful Engines, sharp and soar Instruments of revenge, fiery Brimstone, pitchy Sulphur, read hight chains, flaming whips, scorching darkness? will you any more? the worm is immortal, cold intolerable, stench endurable, fire unquenchable, darkness palpable:
or to ravish souls? what musick affords the place, but roaring, and crying, and houling? cursing their Hymnes, wailing their tunes, blasphemies their ditties, lachrymae their notes, lamentations their songs, scrieching their streins, these are their evening and their morning songs;
or to ravish Souls? what music affords the place, but roaring, and crying, and houling? cursing their Hymns, wailing their Tunis, Blasphemies their ditties, lachrymae their notes, lamentations their songs, scrieching their strains, these Are their evening and their morning songs;
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and if still they offend, death apprehends them, God will judge them, the Iayler take them, Hell imprison them, there are they bound: You hear the Evidence brought in,
and if still they offend, death apprehends them, God will judge them, the Jailer take them, Hell imprison them, there Are they bound: You hear the Evidence brought in,
The Angles which kept not their first estate (saith Iude) God hath reserved in everlasting Chains, and God spared not the Angels that sinned (saith Peter) but cast them down to hell, and delivered them into Chains of darknes.
The Angles which kept not their First estate (Says Iude) God hath reserved in everlasting Chains, and God spared not the Angels that sinned (Says Peter) but cast them down to hell, and Delivered them into Chains of darkness.
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and what may these Chains and Bonds insinuate, but that the Tares are tyed to their torments? might they but remove from place to place, this would afford some ease;
and what may these Chains and Bonds insinuate, but that the Tares Are tied to their torments? might they but remove from place to place, this would afford Some ease;
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but here is an universall binding, hand and foot body and soul, all must be bound with everlasting Chains. The Reprobates are packt and crowded together,
but Here is an universal binding, hand and foot body and soul, all must be bound with everlasting Chains. The Reprobates Are packed and crowded together,
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and a question it were, whether the disease or the physick were more intollerable? witnesse poor Patients, who change their sides, wish other beds, seek other rooms,
and a question it were, whither the disease or the physic were more intolerable? witness poor Patients, who change their sides, wish other Beds, seek other rooms,
nor bound for a month, nor sick of a Fever, nor lye for a year, their pain is grievous, their bonds heavy, their torments durable, their restlesse rest eternall.
nor bound for a Monn, nor sick of a Fever, nor lie for a year, their pain is grievous, their bonds heavy, their torments durable, their restless rest Eternal.
Is it not a Bedlam fury, that must have such bonds? a little to express their torments by our sufferings, which yet are nothing, nothing in comparison:
Is it not a Bedlam fury, that must have such bonds? a little to express their torments by our sufferings, which yet Are nothing, nothing in comparison:
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what means these Chains, and whips, and links, and scourges? Iron Chains, whips of steel, fiery linkes, knotty scourges? furies shake their bolts to afrighten souls, the Irons strike through their eares,
what means these Chains, and whips, and links, and scourges? Iron Chains, whips of steel, fiery links, knotty scourges? furies shake their bolts to afrighten Souls, the Irons strike through their ears,
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Is there any part of man scapes free in such a fray? the flesh shall f••, the blood boil, the veins be scorcht, the sinews rackt, Serpents shall eat the body, furies tear the soul;
Is there any part of man escapes free in such a fray? the Flesh shall f••, the blood boil, the Veins be scorched, the sinews racked, Serpents shall eat the body, furies tear the soul;
onely the Tares are tied hand and foot, bound limme and joynt, their feet walk not, their fingers move not, their eyes must no more wander as before, loe all his bound.
only the Tares Are tied hand and foot, bound limb and joint, their feet walk not, their fingers move not, their eyes must no more wander as before, lo all his bound.
and the scorching flames, who then would so live, as to run his soul into hazard? the Judge threatens us, Devils hate us, the bonds exspect us, it is onely our conscience must clear us, or condemn us.
and the scorching flames, who then would so live, as to run his soul into hazard? the Judge threatens us, Devils hate us, the bonds expect us, it is only our conscience must clear us, or condemn us.
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Search then thy waies, and stir up thy remembrance to her Items: hast thou dishonoured God, blasphemed his name, decayed his image, subduing thy soul to sin, that was created for heaven? repent these courses, ask God forgiveness,
Search then thy ways, and stir up thy remembrance to her Items: hast thou dishonoured God, blasphemed his name, decayed his image, subduing thy soul to since, that was created for heaven? Repent these courses, ask God forgiveness,
many evills have possessed too many, drunkenness, and oathes, and malice, and revenge, are not these guests entertained into all houses? banish them your hearts, that the King of glory may come in:
many evils have possessed too many, Drunkenness, and Oaths, and malice, and revenge, Are not these guests entertained into all houses? banish them your hearts, that the King of glory may come in:
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O then ye Sons of Adam (suffer a reproof) what do ye, that ye do not repent you of your sins? is it not a madness above admiration, that men (who are reasonable creatures) having eyes in their heads, hearts in their bodies, understanding like the Angels,
Oh then you Sons of Adam (suffer a reproof) what do you, that you do not Repent you of your Sins? is it not a madness above admiration, that men (who Are reasonable creatures) having eyes in their Heads, hearts in their bodies, understanding like the Angels,
and consciences capable of unspeakable horrour never, will be warned, untill the fire of that infernall Lake, flash and flame about their eares? Let the Angels blush, heaven and earth be amazed,
and Consciences capable of unspeakable horror never, will be warned, until the fire of that infernal Lake, flash and flame about their ears? Let the Angels blush, heaven and earth be amazed,
Sinners are coupled in hell as Tares in Bundles: But of these when we next meet, in the mean while let this we have heard, Binde us all to our duties, that we hear attentively, remember carefully, practice conscionably, that so God may reward accordingly,
Sinners Are coupled in hell as Tares in Bundles: But of these when we next meet, in the mean while let this we have herd, Bind us all to our duties, that we hear attentively, Remember carefully, practice Conscionably, that so God may reward accordingly,
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and if David think it wofull to converse with his living enemies, then what punishment have the wicked, whom the Devill and damned, the black angels and everlasting horrour must accompany for ever? The tares must be gathered, and bundled, and the more bundles, the more and more miseries:
and if David think it woeful to converse with his living enemies, then what punishment have the wicked, whom the devil and damned, the black Angels and everlasting horror must accompany for ever? The tares must be gathered, and bundled, and the more bundles, the more and more misery's:
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nay what greater discomfort then to see thy friends in flames, thy fellowes in torments, the fiends with flaming whips, revenging each others malice on thy self and enemy? It was the rich mans last petition,
nay what greater discomfort then to see thy Friends in flames, thy Fellows in torments, the fiends with flaming whips, revenging each Others malice on thy self and enemy? It was the rich men last petition,
he knew their company would encrease his torment, to prevent which he cries out, I pray thee, father Abraham, that thou wouldest send Lazarus to my fathers house,
he knew their company would increase his torment, to prevent which he cries out, I pray thee, father Abraham, that thou Wouldst send Lazarus to my Father's house,
Why, it may be God will hear him for them, especially making such a reasonable request as this was, that Lazarus might onely warn his brethren of future judgment:
Why, it may be God will hear him for them, especially making such a reasonable request as this was, that Lazarus might only warn his brothers of future judgement:
no, but to teach you, if you sell your souls to sin, to leave a rich posterity on earth, you shall not onely your selves (without all remorse and pity) be damned in hell;
no, but to teach you, if you fell your Souls to since, to leave a rich posterity on earth, you shall not only your selves (without all remorse and pity) be damned in hell;
To converse with Devils is fearfull, but altogether to accompany each other, is a plague fit for tares: In this life they flourished amongst the wheat, Let them grow both together, corn and tares untill the harvest.
To converse with Devils is fearful, but altogether to accompany each other, is a plague fit for tares: In this life they flourished among the wheat, Let them grow both together, corn and tares until the harvest.
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what comfort in this company? The Devill that was authour of such mischiefs) appears in most grisly forms, his angels (the black guard of hell) torture poor souls in flames:
what Comfort in this company? The devil that was author of such mischiefs) appears in most grisly forms, his Angels (the black guard of hell) torture poor Souls in flames:
there live swearers with their flaming tongues, usurers with talent hands, drunkards with scorched throats, all these tares like fiery faggots burning together in hell flames? this is the first punishment, all the tares must meet, they are bundled together.
there live swearers with their flaming tongues, usurers with talon hands, drunkards with scorched throats, all these tares like fiery faggots burning together in hell flames? this is the First punishment, all the tares must meet, they Are bundled together.
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Secondly, as the tares must together, so they must together by themselves; thus are they bundled, and severed, bundled all together, but from the wheat all asunder.
Secondly, as the tares must together, so they must together by themselves; thus Are they bundled, and severed, bundled all together, but from the wheat all asunder.
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O then what hels are in hell, when besides the pains of sense, there is a pain of losse, the losse of God, losse of Saints, losse of Angels, losse of Heaven, losse of that beatificall vision of the most Sovereigne Good; our everblessed Maker.
Oh then what hels Are in hell, when beside the pains of sense, there is a pain of loss, the loss of God, loss of Saints, loss of Angels, loss of Heaven, loss of that beatifical vision of the most Sovereign Good; our Everblessed Maker.
what grief then will it be, to be severed for ever from the Highest and supreamest Good, Suppose your bodies (as some Martyrs have been used) should be torn in sunder,
what grief then will it be, to be severed for ever from the Highest and Supremest Good, Suppose your bodies (as Some Martyrs have been used) should be torn in sunder,
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and heart, and bowels, one piece frō another, what an horrible kind of death would this be, think you? and yet a thousand rentings of this member from that,
and heart, and bowels, one piece from Another, what an horrible kind of death would this be, think you? and yet a thousand rentings of this member from that,
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When Jacob got rhe blessing from his brother Esau, it is said in the Text, that he roared with a great cry and bitter, saying to his father, Hast thou not reserved one blessing for me also? Imagine then,
When Jacob god rhe blessing from his brother Esau, it is said in the Text, that he roared with a great cry and bitter, saying to his father, Hast thou not reserved one blessing for me also? Imagine then,
and yell, and howl again? and yet notwithstanding this unspeakable rage, all the tears of hell shall never be sufficient to bewail the losse of heaven.
and yell, and howl again? and yet notwithstanding this unspeakable rage, all the tears of hell shall never be sufficient to bewail the loss of heaven.
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Hence breeds that worm that is alwayes gnawing at the conscience, a wor••: (saith our Saviour) that dies not, Mark 9.44. It shall lie day and night, biting, and gnawing, and feeding upon the bowels of the damned persons.
Hence breeds that worm that is always gnawing At the conscience, a wor••: (Says our Saviour) that die not, Mark 9.44. It shall lie day and night, biting, and gnawing, and feeding upon the bowels of the damned Persons.
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no sooner shall the damned consider the cause of their miserie, to wit, the mis-spending of their time, the greatnesse of their sinne, the many oportunities lost,
no sooner shall the damned Consider the cause of their misery, to wit, the misspending of their time, the greatness of their sin, the many opportunities lost,
and then shall they roar it out, Miserable wretch, what have I done? I had a time to have wrought out the salvation of my soul, many a powerfull searching Sermon have I heard, any one passage whereof (had I not wickedly and wilfully forsook mine own mercie) might have been unto me the beginning of the new birth;
and then shall they roar it out, Miserable wretch, what have I done? I had a time to have wrought out the salvation of my soul, many a powerful searching Sermon have I herd, any one passage whereof (had I not wickedly and wilfully forsook mine own mercy) might have been unto me the beginning of the new birth;
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O dayes, moneths, years, how are ye vanished, that you will never come again? And have I thus miserably undone my self? Come Furies, tear me into as many pieces as there are moats in the Sun, rip up my breast, dig into my bowels pull out my heart, leave me not an hair on my head,
O days, months, Years, how Are you vanished, that you will never come again? And have I thus miserably undone my self? Come Furies, tear me into as many Pieces as there Are moats in the Sun, rip up my breast, dig into my bowels pull out my heart, leave me not an hair on my head,
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and then when the bottomlesse pit hath shut her self upon you, thus will this worm gnaw your hearts with unconceivable griefs. Be amazed, O ye Heavens! tremble thou Earth! let all creatures stand astonished;
and then when the bottomless pit hath shut her self upon you, thus will this worm gnaw your hearts with unconceivable griefs. Be amazed, Oh you Heavens! tremble thou Earth! let all creatures stand astonished;
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Bind them in bundles ] saith my Text, not in one, but in many faggots, an Adulterer with an Adulteresse, a Drunkard with a Drunkard, a Traytor with a Traytor, as there be severall sins,
Bind them in bundles ] Says my Text, not in one, but in many faggots, an Adulterer with an Adulteress, a Drunkard with a Drunkard, a Traitor with a Traitor, as there be several Sins,
The Proud shall be trod under foot, the Glutton suffer inestimable hunger, the Drunkard feel a burning thirst, the Covetous pine in wants, the Adulterer lie with Serpents, Dragons, Scorpions, Give me leave to bind these in bundles, and so leave them for the fire;
The Proud shall be trod under foot, the Glutton suffer inestimable hunger, the Drunkard feel a burning thirst, the Covetous pine in Wants, the Adulterer lie with Serpents, Dragons, Scorpions, Give me leave to bind these in bundles, and so leave them for the fire;
and changeable suits, think but what a change will come, when all you (like birds of a feather) must together, to be bound in bundles. What then will your pride avail,
and changeable suits, think but what a change will come, when all you (like Birds of a feather) must together, to be bound in bundles. What then will your pride avail,
or your riches profit, or your gold do good, or your treasures help, when you must be constrained to vomit up again your riches, the increase of your house departing away,
or your riches profit, or your gold do good, or your treasures help, when you must be constrained to vomit up again your riches, the increase of your house departing away,
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hear him how he begs for water, that had plentie of wines, and see him that was cloathed in purple, now apparrelled in another suit, (yet of the same colour too) even in purple flames: O that his delicate morsels must want a drop of water,
hear him how he begs for water, that had plenty of wines, and see him that was clothed in purple, now appareled in Another suit, (yet of the same colour too) even in purple flames: Oh that his delicate morsels must want a drop of water,
why rich man is it come to this? the time was that purple and fine linnen was thy usuall apparrell, that banquets of sumptuous dishes were thy ordinarie fare,
why rich man is it come to this? the time was that purple and fine linen was thy usual apparel, that banquets of sumptuous Dishes were thy ordinary fare,
and all to furnish one Epicures table? Sivill sends fruit, Canary sugars, Moluques spices, Egypt balsamum, Candy oyls, Spain sweet meats, France wines, our own land cannot satisfie,
and all to furnish one Epicureans table? Sivill sends fruit, Canary sugars, Moluques spices, Egypt balsamum, Candy oils, Spain sweet Meats, France wines, our own land cannot satisfy,
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the first dish is weeping, the second gnashing of teeth, and what mirth is there where these two courses must last all the feast? The lazie Friar sweating at 〈 ◊ 〉 long meats and meals, Heu quantum patimur cries he? alas how much do we suffer which are Friars? but alas how much must you suffer at this supper, where the meat is poyson, the attendants furies, the musick grones,
the First dish is weeping, the second gnashing of teeth, and what mirth is there where these two courses must last all the feast? The lazy Friar sweating At 〈 ◊ 〉 long Meats and meals, Heu quantum patimur cries he? alas how much do we suffer which Are Friars? but alas how much must you suffer At this supper, where the meat is poison, the attendants furies, the music groans,
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and time without end the sauce of every dish? See here the provision for the damned, their chains loose not, their fire cools not, their worm dies not, their woes end not, such gall and vinegar bitters every morsell.
and time without end the sauce of every dish? See Here the provision for the damned, their chains lose not, their fire cools not, their worm die not, their woes end not, such Gall and vinegar bitters every morsel.
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God hath proportioned this punishment for these sheaves, they are sent from surfets to an emptie dungeon, that sent away beggars empty from their doors.
God hath proportioned this punishment for these sheaves, they Are sent from Surfeits to an empty dungeon, that sent away beggars empty from their doors.
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But more Bundles yet, where is Drunkennesse with her rioters? Lo they are trodden under foot, saith the Prophet, they whose tables were full of vomit and filthinesse, are now driven to that scarcitie and want, that not a cup of wine,
But more Bundles yet, where is drunkenness with her rioters? Lo they Are trodden under foot, Says the Prophet, they whose tables were full of vomit and filthiness, Are now driven to that scarcity and want, that not a cup of wine,
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how? a drop of water? alas, what are ten thousand rivers, or the whole sea of water unto that infinite world of fire? here is a poor suit indeed, what begs he,
how? a drop of water? alas, what Are ten thousand Rivers, or the Whole sea of water unto that infinite world of fire? Here is a poor suit indeed, what begs he,
you may indeed commerce with some company, but who are they save devils and reprobates, (miserable comforters) in the same condemnation? Who is not sober, that knows what portion must befall these reprobates? their mouthes drie as dust, their tongues red as fire, their throats parcht as coals, all their bowels clung together as the burning parchment.
you may indeed commerce with Some company, but who Are they save Devils and Reprobates, (miserable Comforters) in the same condemnation? Who is not Sobrium, that knows what portion must befall these Reprobates? their mouths dry as dust, their tongues read as fire, their throats parched as coals, all their bowels clung together as the burning parchment.
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and were they all composed of purest gold, and brim-full with richest jewels, yet would you call them all at the foot of some Lazarus, for one drop of water,
and were they all composed of Purest gold, and brimful with Richest Jewels, yet would you call them all At the foot of Some Lazarus, for one drop of water,
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See the cruell effect of sinne, he that hath no pity, shall not be pitied, no, he shall have j•d•ement without mercy, that hath shewed no mercy, James 2.13. Thus to pay the covetous in his own coin, coffers and chests shall be brought before him, there shall devils ring him a peal of this damned coin, of pounds, of shillings, of pence, these accounts shall sound through his ears;
See the cruel Effect of sin, he that hath no pity, shall not be pitied, no, he shall have j•d•ement without mercy, that hath showed no mercy, James 2.13. Thus to pay the covetous in his own coin, coffers and chests shall be brought before him, there shall Devils ring him a peal of this damned coin, of pounds, of shillings, of pence, these accounts shall found through his ears;
and to satisfie his heart, melted gold shall be poured down his throat, yea he shall be served too with his meat in pl••• and plate and meat all boil together to his loathed supper;
and to satisfy his heart, melted gold shall be poured down his throat, yea he shall be served too with his meat in pl••• and plate and meat all boil together to his loathed supper;
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thus hath God satisfied him that could never satisfie himself, his gold now wants no weight, his silver is not scarce, mountains and loads are prepared for him to his greater torments.
thus hath God satisfied him that could never satisfy himself, his gold now Wants no weight, his silver is not scarce, Mountains and loads Are prepared for him to his greater torments.
av vhz np1 vvn pno31 cst vmd av-x vvi px31, po31 n1 av vvz dx n1, po31 n1 vbz xx av-j, n2 cc n2 vbr vvn p-acp pno31 p-acp po31 jc n2.
this done, Lucifer commands again to fetch him drink, and a drink of melted lead was brought in a cup, which they straightway pouring into his open mouth, anon it came running out of all his members:
this done, Lucifer commands again to fetch him drink, and a drink of melted led was brought in a cup, which they straightway pouring into his open Mouth, anon it Come running out of all his members:
d vdn, np1 vvz av pc-acp vvi pno31 vvi, cc dt n1 pp-f j-vvn n1 vbds vvn p-acp dt n1, r-crq pns32 av vvg p-acp po31 j n1, av pn31 vvd vvg av pp-f d po31 n2:
and a sort of musitians came with hot glowing trumpets, and sounding them at his ears (whereto they laid them) anon there come sparks of fire leaping out of his mouth, his eyes, and nostrils, all about him;
and a sort of musicians Come with hight glowing trumpets, and sounding them At his ears (whereto they laid them) anon there come sparks of fire leaping out of his Mouth, his eyes, and nostrils, all about him;
cc dt n1 pp-f n2 vvd p-acp j j-vvg n2, cc vvg pno32 p-acp po31 n2 (c-crq pns32 vvd pno32) av pc-acp vvi n2 pp-f n1 vvg av pp-f po31 n1, po31 n2, cc n2, av-d p-acp pno31;
Howsoever in this story, it may be altogether truth was not brought a bed, yet imagine what a welcome shall be to the damned souls? their eyes shall startle, their ears glow, their nostrils suck up flames, their mouthes taste bitternesse,
Howsoever in this story, it may be altogether truth was not brought a Bed, yet imagine what a welcome shall be to the damned Souls? their eyes shall startle, their ears glow, their nostrils suck up flames, their mouths taste bitterness,
where now are those daintie delights, sweet musick, merrie companie? are all left behind? and is there no recreation in those smokie vaults? Unhappie dungeon, where there is no order but horrour, no singing but houling, no ditties but their woes, no consorts but shrieks, no beautie but blacknesse,
where now Are those dainty delights, sweet music, merry company? Are all left behind? and is there no recreation in those smoky vaults? Unhappy dungeon, where there is no order but horror, no singing but houling, no ditties but their woes, no consorts but shrieks, no beauty but blackness,
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so much give ye to her torment and sorrow: Rev. 18.7. You see now (Beloved) what Tares are in bundles, the Proud, Gluttons, Drunkards, Covetous, Adulterers;
so much give you to her torment and sorrow: Rev. 18.7. You see now (beloved) what Tares Are in bundles, the Proud, Gluttons, Drunkards, Covetous, Adulterers;
av av-d vvi pn22 p-acp po31 n1 cc n1: n1 crd. pn22 vvb av (vvn) r-crq n2 vbr p-acp n2, dt j, n2, n2, j, n2;
O then, having yet a little time, how should we labour to escape Hels horrour? let the Proud be humbled the Epicure fast, the Drunkard pray, the Adulterer chastise himself to pull down his body,
Oh then, having yet a little time, how should we labour to escape Hels horror? let the Proud be humbled the Epicure fast, the Drunkard pray, the Adulterer chastise himself to pull down his body,
I had rather be a door-keeper in the house of my God, then to dwell in the Tents (in the houses, in the Palaces) of the wicked. Now then in the fear of God, reform your lives,
I had rather be a doorkeeper in the house of my God, then to dwell in the Tents (in the houses, in the Palaces) of the wicked. Now then in the Fear of God, reform your lives,
pns11 vhd av-c vbi dt n1 p-acp dt n1 pp-f po11 n1, av pc-acp vvi p-acp dt n2 (p-acp dt n2, p-acp dt n2) pp-f dt j. av av p-acp dt n1 pp-f np1, vvb po22 n2,
the Tares are reaped, the furrows cleansed, the sickles laid aside, the sheaves Bundled: and to shut up all, they must be Burned: But stay we them a while,
the Tares Are reaped, the furrows cleansed, the sickles laid aside, the sheaves Bundled: and to shut up all, they must be Burned: But stay we them a while,
Hell-fire (at the first naming) makes my soul to tremble, and would the bouldest courage but enter into a serious meditation, what it were to lie everlastingly in a red hot scorching fire,
Hell-fire (At the First naming) makes my soul to tremble, and would the bouldest courage but enter into a serious meditation, what it were to lie everlastingly in a read hight scorching fire,
or nothing lesse terrible, when the Holy Ghost shadows unto us the joys of heaven by gold, and pearls, and precious stones, Revel. 21. there is no one thinks but those joys do farre surpasse these shadows:
or nothing less terrible, when the Holy Ghost shadows unto us the Joys of heaven by gold, and Pearls, and precious stones, Revel. 21. there is no one thinks but those Joys do Far surpass these shadows:
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and (I pray) if the breath that kindles it, be like a stream of brimstone, what is the fire it self? you know there is a great difference betwixt the heat of our breath,
and (I pray) if the breath that kindles it, be like a stream of brimstone, what is the fire it self? you know there is a great difference betwixt the heat of our breath,
What a fearfull fire is that, which a great torrent of burning Brimstone doth ever mightily blow? A torrent of Brimstone said I? no, it is not Brimstone,
What a fearful fire is that, which a great torrent of burning Brimstone does ever mightily blow? A torrent of Brimstone said I? no, it is not Brimstone,
but like Brimstone, like to our capacity, although for the nature this like is not like; nay, could we know exactly what this breath were, you would say (I warrant you) it were far more hotter then ten thousand Rivers of Brimstone, were they all put together:
but like Brimstone, like to our capacity, although for the nature this like is not like; nay, could we know exactly what this breath were, you would say (I warrant you) it were Far more hotter then ten thousand rivers of Brimstone, were they all put together:
And if God be a fire, what then is hell fire, kindled by the breath God? O my soul, how canst thou but tremble at the thought of this fire, at which the very Devils themselves do quake and shiver? Pause a while and consider, wert thou arraigned at some earthly bar, thy doom past, the execution at hand,
And if God be a fire, what then is hell fire, kindled by the breath God? Oh my soul, how Canst thou but tremble At the Thought of this fire, At which the very Devils themselves do quake and shiver? Pause a while and Consider, Wertenberg thou arraigned At Some earthly bar, thy doom past, the execution At hand,
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O how wouldest thou shout and roar, and cry through the extremity of torment? but what is a boyling Caldron, to that boyling sea of fire and brimstone? pitch and sulphur, boyl altogether, were not this enough? see there the perplexing properties of such heats;
Oh how Wouldst thou shout and roar, and cry through the extremity of torment? but what is a boiling Caldron, to that boiling sea of fire and brimstone? pitch and sulphur, boil altogether, were not this enough? see there the perplexing properties of such heats;
uh q-crq vmd2 pns21 vvi cc vvi, cc vvb p-acp dt n1 pp-f n1? cc-acp q-crq vbz dt j-vvg n1, p-acp d j-vvg n1 pp-f n1 cc n1? n1 cc n1, vvb av, vbdr xx d d? vvb a-acp dt vvg n2 pp-f d n2;
but if hell be a bottomless pit, sure these flames have an endless height, how hot then is that glowing Oven, where the fire burns lively the blasts go strongly, the wheeles turn roundly,
but if hell be a bottomless pit, sure these flames have an endless height, how hight then is that glowing Oven, where the fire burns lively the blasts go strongly, the wheels turn roundly,
Secondly, as hell fire differs from ours in heat, so in light. Cast that unprofitable servant (saith our Saviour) into utter darkness, Mat. 25.30. Vtter ] to perplexe the mind, Darkness ] to confound the eye.
Secondly, as hell fire differs from ours in heat, so in Light. Cast that unprofitable servant (Says our Saviour) into utter darkness, Mathew 25.30. Utter ] to perplex the mind, Darkness ] to confound the eye.
and spirits coming towards him, how would his hair bristle, his tongue faulter, his blood run to the heart? yea, (I dare say) although he felt never a lash from them on his body,
and spirits coming towards him, how would his hair bristle, his tongue falter, his blood run to the heart? yea, (I Dare say) although he felt never a lash from them on his body,
and devills hollow to thee, and reprobates shrick at the lashing of their bodies, and all hell be filled with the cries and ecchoes of Woe. woe. wo• for their torments,
and Devils hollow to thee, and Reprobates shrick At the lashing of their bodies, and all hell be filled with the cries and echos of Woe. woe. wo• for their torments,
cc n2 j-jn p-acp pno21, cc n2-jn vvb p-acp dt vvg pp-f po32 n2, cc d n1 vbi vvn p-acp dt n2 cc n2 pp-f n1. n1. n1 p-acp po32 n2,
nay a thousand times worse are prese•ved to the 〈 ◊ 〉 of Reprobates, they may discern through darkness, the ugly face• of fiend •f the foul visages of Reprobates, the furious torments of their friends,
nay a thousand times Worse Are prese•ved to the 〈 ◊ 〉 of Reprobates, they may discern through darkness, the ugly face• of fiend •f the foul visages of Reprobates, the furious torments of their Friends,
ours burns not without materialls, this works also on spirituals. It is (I confesse) a question whether devils suffer by fire? and how may that be? some are of opinion, that they are not onely spirits,
ours burns not without materials, this works also on spirituals. It is (I confess) a question whither Devils suffer by fire? and how may that be? Some Are of opinion, that they Are not only spirits,
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how are Devils capable of the suffering unlesse they have bodies, (like men) fit for the impression? And yet if we deny them to have bodies, I see no impossibilitie,
how Are Devils capable of the suffering unless they have bodies, (like men) fit for the impression? And yet if we deny them to have bodies, I see no impossibility,
here is another fire, another Judge, a fire that kindles souls, a Judge that sends bodies and souls to everlasting fire: such heats, such darknesse, such objects accompanie this fire, the heat is intollerable, darknesse palpable, bodie and soul both combustible, all burn together that have sinned together. This the third difference.
Here is Another fire, Another Judge, a fire that kindles Souls, a Judge that sends bodies and Souls to everlasting fire: such heats, such darkness, such objects accompany this fire, the heat is intolerable, darkness palpable, body and soul both combustible, all burn together that have sinned together. This the third difference.
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The custome of some countreys, that burn malefactours, use the least fires for greatest offenders, that so the heat being lessened, the pains might be prolonged,
The custom of Some Countries', that burn malefactors, use the least fires for greatest offenders, that so the heat being lessened, the pains might be prolonged,
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but if this be so terrible to them, whose fire is but little, and whose time cannot be long, what an exceeding horrible torment is this in hell, where the fire is extreme great,
but if this be so terrible to them, whose fire is but little, and whose time cannot be long, what an exceeding horrible torment is this in hell, where the fire is extreme great,
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and the time for ever and ever lasting? Suppose you, or any one of you, should lie one night grievously afflicted with a raging fit of the Stone, Collick, Strangurie, Toothach, Pangs of travail,
and the time for ever and ever lasting? Suppose you, or any one of you, should lie one night grievously afflicted with a raging fit of the Stone, Colic, Strangury, Toothache, Pangs of travail,
cc dt n1 c-acp av cc av vvg? vvb pn22, cc d crd pp-f pn22, vmd vvi crd n1 av-j vvn p-acp dt j-vvg n1 pp-f dt n1, n1, n1, n1, n2 pp-f n1,
and a thousand such miseries incident to man, how would you tosse and tumble? how would you turn your sides, tell the clock, count the houres, exspect every moment for the gay-bright morn,
and a thousand such misery's incident to man, how would you toss and tumble? how would you turn your sides, tell the clock, count the hours, expect every moment for the gay-bright morn,
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O then what will it be (think you) to lie in fire and brimstone, kept in highest flame by the unquenchable wrath of God, world without end? how tedious will be that endlesse night, where the clock never strikes, the time never passes, the morn never dawns, the Sunne never rises;
Oh then what will it be (think you) to lie in fire and brimstone, kept in highest flame by the unquenchable wrath of God, world without end? how tedious will be that endless night, where the clock never strikes, the time never passes, the morn never dawns, the Sun never rises;
where thou shalt have nothing about thee but darknesse, and horrour, and wailing and yelling, wringing of hands and gnashing of teeth for evermore? Good Lord, that for a smile of present pleasure, men should run upon the rock of eternall vengeance!
where thou shalt have nothing about thee but darkness, and horror, and wailing and yelling, wringing of hands and gnashing of teeth for evermore? Good Lord, that for a smile of present pleasure, men should run upon the rock of Eternal vengeance!
if all times that ever were, and ever shall be should be put together, they would infinitely come short of this fiery eternitie; the latitude thereof is not to be measured,
if all times that ever were, and ever shall be should be put together, they would infinitely come short of this fiery eternity; the latitude thereof is not to be measured,
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and being yet too short, count all the thoughts, motions, mutations of men and Angels, adde to them all the sands of the sea, piles on the earth, starres in the Heavens,
and being yet too short, count all the thoughts, motions, mutations of men and Angels, add to them all the sands of the sea, piles on the earth, Stars in the Heavens,
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how is it then that we run headlong into this fire, yet never weigh whither we are going, till we are dropping into the pit, whence there is no redemption.
how is it then that we run headlong into this fire, yet never weigh whither we Are going, till we Are dropping into the pit, whence there is no redemption.
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when miseries shall march, Angels beat alarms, God sound destruction, and the tents of his enemies be all set on fire, Bind them in bundles to burn them.
when misery's shall march, Angels beatrice alarms, God found destruction, and the tents of his enemies be all Set on fire, Bind them in bundles to burn them.
then (comparing sinne with its punishment) might I question you, how much pleasure would you ask, to continue there burning but one year? how much (would you say?) surely not for all the pleasures and treasures that all this world can afford you.
then (comparing sin with its punishment) might I question you, how much pleasure would you ask, to continue there burning but one year? how much (would you say?) surely not for all the pleasures and treasures that all this world can afford you.
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How is it then, that for a little sinne, that endures but a moment, so many of you so little regard eternall punishment in hell fire? If we should but see a little child fall into the fire,
How is it then, that for a little sin, that endures but a moment, so many of you so little regard Eternal punishment in hell fire? If we should but see a little child fallen into the fire,
and his very bowels burnt out, how would it grieve us, and make our very hearts bleed within us? how much more then should it grieve you to see, not a child,
and his very bowels burned out, how would it grieve us, and make our very hearts bleed within us? how much more then should it grieve you to see, not a child,
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and the tears to gush out of our eyes? Behold then, and see the spirit of God cries out, Fire, fire; even the dreadfull fire of hel gapeth ready to devour, not thy house, thy corn,
and the tears to gush out of our eyes? Behold then, and see the Spirit of God cries out, Fire, fire; even the dreadful fire of hell gapeth ready to devour, not thy house, thy corn,
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Suppose you saw him in hel torments, compast about with furies, fires, and all that black guard below, his tongue flaming, his eyes staring, his conscience biting, his soul suffering, his body all over-burning in that fire of hel. O lamentable fight!
Suppose you saw him in hell torments, compassed about with furies, fires, and all that black guard below, his tongue flaming, his eyes staring, his conscience biting, his soul suffering, his body all over-burning in that fire of hell. O lamentable fight!
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my ears, my tongue, my tongue is all on fire, what shall I do? whither shall I flie for succour? within me is the worm, without me is fire, about me are devils, above me is Abraham, and what glorious star is yond I see,
my ears, my tongue, my tongue is all on fire, what shall I do? whither shall I fly for succour? within me is the worm, without me is fire, about me Are Devils, above me is Abraham, and what glorious star is yond I see,
as if they went to prison but for a few weeks, or dayes, just like men, who having the sentence of death past upon them, run fooling and laughing to the execution;
as if they went to prison but for a few weeks, or days, just like men, who having the sentence of death passed upon them, run fooling and laughing to the execution;
c-acp cs pns32 vvd p-acp n1 cc-acp p-acp dt d n2, cc n2, av j n2, r-crq vhg dt n1 pp-f n1 vvn p-acp pno32, vvb vvg cc vvg p-acp dt n1;
in the fear of God take heed in time of this eternitie, eternity, lest you also come into this place of eternity, eternity of torment: it is the doom of Tares, wo to them whosoever, that are of the number,
in the Fear of God take heed in time of this eternity, eternity, lest you also come into this place of eternity, eternity of torment: it is the doom of Tares, woe to them whosoever, that Are of the number,
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Whatsoever a man sowes that shall he reap, Gal. 6.7. If the enemy sow Tares, and we nourish the seed, what think you is the Harvest? Gather ye together first the Tares, saith our Saviour to the Angels:
Whatsoever a man sows that shall he reap, Gal. 6.7. If the enemy sow Tares, and we nourish the seed, what think you is the Harvest? Gather you together First the Tares, Says our Saviour to the Angels:
they are branded in their name, Tares ] sped in the time, first ] curst in their doom, gathered ] but worst in the hands of their executioners, it is by Angels ] and yet what is all this to the latter work in hand? If the Tares weeded up might rot in the furrows, the punishment were lesse;
they Are branded in their name, Tares ] sped in the time, First ] cursed in their doom, gathered ] but worst in the hands of their executioners, it is by Angels ] and yet what is all this to the latter work in hand? If the Tares weeded up might rot in the furrows, the punishment were less;
pns32 vbr vvn p-acp po32 n1, n2 ] vvn p-acp dt n1, ord ] vvn p-acp po32 n1, vvn ] p-acp js p-acp dt n2 pp-f po32 n2, pn31 vbz p-acp n2 ] cc av q-crq vbz d d p-acp dt d n1 p-acp n1? cs dt n2 vvn p-acp n1 vvb p-acp dt n2, dt n1 vbdr av-dc;
there is a Physitian he, ] the patient himself, ] the physick administred when he had purged, ] the ill humours evacuated, when he had purged our sinnes. ]
there is a physician he, ] the patient himself, ] the physic administered when he had purged, ] the ill humours evacuated, when he had purged our Sins. ]
see here the remedie girt and compast with each necessary circumstance, the time when, ] the person he, ] the matter purged, ] the manner, by himself, ] the disease, sinne, ] the extent of it, ours. ] Observe all,
see Here the remedy girded and compassed with each necessary circumstance, the time when, ] the person he, ] the matter purged, ] the manner, by himself, ] the disease, sin, ] the extent of it, ours. ] Observe all,
and you find no time more dismall then this when, ] no person more humbled then this he ] no physick more operative then this purge, ] no disease more dangerous, no plague more spreading then sinne, ] our ] sinne,
and you find no time more dismal then this when, ] no person more humbled then this he ] no physic more operative then this purge, ] no disease more dangerous, no plague more spreading then sin, ] our ] sin,
The time that Christ purged was in the dayes of his humiliation. Then was he born, Matth. 1.18. then was he tempted, Matth. 4.1. then was he circumcised, Luke 2.21. then was he traduced, Matth. 11.19. then was he persecuted, John 8.59. then was he betrayed, Matth. 26.16. then was he apprehended, Matth. 26.50. then was he mocked, Matth. 27.29. then was he crucified, Matth. 27.35.
The time that christ purged was in the days of his humiliation. Then was he born, Matthew 1.18. then was he tempted, Matthew 4.1. then was he circumcised, Lycia 2.21. then was he traduced, Matthew 11.19. then was he persecuted, John 8.59. then was he betrayed, Matthew 26.16. then was he apprehended, Matthew 26.50. then was he mocked, Matthew 27.29. then was he Crucified, Matthew 27.35.
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But all his life was full of infirmitie, so (according to the nature of all infirmities) he had those four times mentioned by Physitians in his life, the beginning, the increase, the Akmen or state, and declination.
But all his life was full of infirmity, so (according to the nature of all infirmities) he had those four times mentioned by Physicians in his life, the beginning, the increase, the Akmen or state, and declination.
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then took he our infirmities upon him, and in some measure evacuated the brightnesse of his glory, to become for us a poor, a weak, a silly babe on earth.
then took he our infirmities upon him, and in Some measure evacuated the brightness of his glory, to become for us a poor, a weak, a silly babe on earth.
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Mark (I pray) how this purge works with him at his first entrance into the world, it brings him into so poor and low estate that heaven and earth stand amazed at so great a change:
Mark (I pray) how this purge works with him At his First Entrance into the world, it brings him into so poor and low estate that heaven and earth stand amazed At so great a change:
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but in a poor sory cottage? and there if we look after majestie, we find no guard but Joseph, no attendants but Mary, no heralds but Shepherds, none of the bed-chamber but beasts and oxen,
but in a poor sorry cottage? and there if we look After majesty, we find no guard but Joseph, no attendants but Marry, no heralds but Shepherd's, none of the bedchamber but beasts and oxen,
His mother indeed descended of kings, and he himself gives crowns to others, of victory, of life, of glory, but for his own head no crown is prepared but a crown of thorns: anon you may see him clothed in purple, anointed with spittle,
His mother indeed descended of Kings, and he himself gives crowns to Others, of victory, of life, of glory, but for his own head no crown is prepared but a crown of thorns: anon you may see him clothed in purple, anointed with spittle,
If you run through his life, what was it but a sicknesse and a purge? Consider his parcitie in abstinence, his constancie in watching, his frequencie in prayer, his assiduity in labour.
If you run through his life, what was it but a sickness and a purge? Consider his parcity in abstinence, his constancy in watching, his frequency in prayer, his assiduity in labour.
and there is accounted Jesus the carpenter. When he enters into his Ministerie, he hath no house to repose him, no money to relieve him, no friends to comfort him.
and there is accounted jesus the carpenter. When he enters into his Ministry, he hath no house to repose him, no money to relieve him, no Friends to Comfort him.
what and how many unjust contumelies indured he of the Pharises, who sometimes cast him out of the citie, accused him of blasphemy, cryed Out upon him, he was a man not worthy to live.
what and how many unjust Contumelies endured he of the Pharisees, who sometime cast him out of the City, accused him of blasphemy, cried Out upon him, he was a man not worthy to live.
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First they send officers to apprehend him, but they being overcome with the grace of his speeches, return onely with this answer, Never man spake like this man.
First they send Officers to apprehend him, but they being overcome with the grace of his Speeches, return only with this answer, Never man spoke like this man.
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then lead they him to an hill, thinking to throw him down headlong, and yet all would not do for ere they are aware of it, he fairly passeth through the midst of them all.
then led they him to an hill, thinking to throw him down headlong, and yet all would not do for ere they Are aware of it, he fairly passes through the midst of them all.
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yea he is a man full of sorrows (saith the Prophet) and hath experience of infirmities, Esay 53.3. Or for a further inquirie, let us do what our Saviour bids, Search the Scriptures, for they are they which testifie of him.
yea he is a man full of sorrows (Says the Prophet) and hath experience of infirmities, Isaiah 53.3. Or for a further inquiry, let us do what our Saviour bids, Search the Scriptures, for they Are they which testify of him.
In the Old Testament it was prefigured by Adams penalties, Abels death, Abrahams exile, Isaacs offering, Jacobs wrestling, Josephs bonds, Jobs suffering, Davids mourning;
In the Old Testament it was prefigured by Adams penalties, Abel's death, Abrahams exile, Isaacs offering, Jacobs wrestling, Josephs bonds, Jobs suffering, Davids mourning;
Surely he hath born our griefs, and carried our sorrows, yet we did not esteem him stricken, smitten of God, and afflicted, Esa. 53.4. Thus Jeremy of him:
Surely he hath born our griefs, and carried our sorrows, yet we did not esteem him stricken, smitten of God, and afflicted, Isaiah 53.4. Thus Jeremiah of him:
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He gives his cheeks to him that smites him, he is filled full with reproach, Lam. 3.30. Thus Daniel of him, After threescore and two weeks shall Messiah be slain:
He gives his cheeks to him that smites him, he is filled full with reproach, Lam. 3.30. Thus daniel of him, After threescore and two weeks shall Messiah be slave:
and shall have nothing, Dan. 9.26. Thus Zechary of him, What are these wounds in the midst of thy hands? and he shall say, With these wounds was I wounded in the house of my friends, Zach. 13.6. But come we to the New Testament;
and shall have nothing, Dan. 9.26. Thus Zechariah of him, What Are these wounds in the midst of thy hands? and he shall say, With these wounds was I wounded in the house of my Friends, Zach 13.6. But come we to the New Testament;
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one betrayes him, another apprehends him, one binds him, another leads him bound from Pilate to Herod, from Herod back again to Pilate; thus they never leave him, till his soul leave the world,
one betrays him, Another apprehends him, one binds him, Another leads him bound from Pilate to Herod, from Herod back again to Pilate; thus they never leave him, till his soul leave the world,
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You have seen the beginning and increase, and we'll now draw the Curtains, that you may behold the Bridegroom where he lyeth at Noon day, to wit, in the state or vigour of his grievous sufferings.
You have seen the beginning and increase, and we'll now draw the Curtains, that you may behold the Bridegroom where he lies At Noon day, to wit, in the state or vigour of his grievous sufferings.
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and although (say Divines) all Christs life was full of miseries, yet principally and chiefly is, that called his passion in Scripture, which he indured two days before death:
and although (say Divines) all Christ life was full of misery's, yet principally and chiefly is, that called his passion in Scripture, which he endured two days before death:
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His infirmities are now at full, and the symptomes which make it evident unto us, are some inward, some outward, inward in his soul, outward in his body:
His infirmities Are now At full, and the symptoms which make it evident unto us, Are Some inward, Some outward, inward in his soul, outward in his body:
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First, his soul, it began to be sorrowfull, saith Matthew: to be amazed and very heavy saith Mark: to be in an agony saith Luke: to be troubled saith Iohn: Here is sorrow,
First, his soul, it began to be sorrowful, Says Matthew: to be amazed and very heavy Says Mark: to be in an agony Says Lycia: to be troubled Says John: Here is sorrow,
A fatall hour sure, of which it was said before often, his hour was not yet come, but being come, he could then tell his Disciples, the hour is at hand, and after tell the Iewes, this is your very hour, and the power of darkness:
A fatal hour sure, of which it was said before often, his hour was not yet come, but being come, he could then tell his Disciples, the hour is At hand, and After tell the Iewes, this is your very hour, and the power of darkness:
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should we summe up all? See that face of his, fairer then the Sons of men, how it is defiled with spettle, swoln with buffets, masked with a cover of gore-bloud; see that head, white as white wooll,
should we sum up all? See that face of his, Fairer then the Sons of men, how it is defiled with spittle, swollen with buffets, masked with a cover of gore-blood; see that head, white as white wool,
see that mouth which speak as never man spake, hovv it is vvan vvith stroaks, grim vvith death, and embittered with that tartest potion of gall and vinegar:
see that Mouth which speak as never man spoke, how it is wan with Strokes, grim with death, and embittered with that tartest potion of Gall and vinegar:
there is at least a seeming declinatian, when sometimes the symptoms may become more remiss, because of weak nature yielding to the fury and tyrannie of death overcoming it.
there is At least a seeming declinatian, when sometime the symptoms may become more remiss, Because of weak nature yielding to the fury and tyranny of death overcoming it.
for neither was the cup removed from him, nor died he by degrees; but in perfect sense, and perfect patience both of body and soul, he did voluntarily,
for neither was the cup removed from him, nor died he by Degrees; but in perfect sense, and perfect patience both of body and soul, he did voluntarily,
then was it that this Patient received the last dregs of his Purge; then was it that Gods Justice was satisfied, the consummatum est was effected, all was finished:
then was it that this Patient received the last dregs of his Purge; then was it that God's justice was satisfied, the consummatum est was effected, all was finished:
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nay, what say we to Christ himself, who from his first entrance, untill his departure to his Father, was the very mirrour of true Humility it felf? Learn of me (saith he) to be humble and lowly in spirit,
nay, what say we to christ himself, who from his First Entrance, until his departure to his Father, was the very mirror of true Humility it felf? Learn of me (Says he) to be humble and lowly in Spirit,
Had we Christian hearts to consider the Humility of our Redeemer, and how far he was from our haughty dispositions, it would pull down our Pharisaicall humours,
Had we Christian hearts to Consider the Humility of our Redeemer, and how Far he was from our haughty dispositions, it would pull down our Pharisaical humours,
why complain you of being injured and maligned, when you see the Master of the house himself called Beelzebub? Hereunto ye are called (saith Peter) for Christ also suffered for us, leaving us an example, that ye should follow his steps, 1. Pet. 2.21.
why complain you of being injured and maligned, when you see the Master of the house himself called Beelzebub? Hereunto you Are called (Says Peter) for christ also suffered for us, leaving us an Exampl, that you should follow his steps, 1. Pet. 2.21.
and let this look breed in you a remorse and sorrow for your sinnes: Our Saviour labours in the extremities of pangs, his soul is sick, his bodie faints,
and let this look breed in you a remorse and sorrow for your Sins: Our Saviour labours in the extremities of pangs, his soul is sick, his body faints,
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his soul was in our souls stead, his body endured a Purgatory for us, that we both in body and soul might escape hell-fire, which our sinns had deserved:
his soul was in our Souls stead, his body endured a Purgatory for us, that we both in body and soul might escape hell-fire, which our Sins had deserved:
who but considers what evils our sinnes have done, that will not grieve and mourn at the sinne he hath committed? Oh that my head were a fountain of tears, that I might weep day and night for the sinnes of the daughters of my people!
who but considers what evils our Sins have done, that will not grieve and mourn At the sin he hath committed? O that my head were a fountain of tears, that I might weep day and night for the Sins of the daughters of my people!
If you love me, learn obedience of me, keep my Commandments: and to move us the more (if all this cannot) what love and obedience was there in him think you? Consider, and wonder!
If you love me, Learn Obedience of me, keep my commandments: and to move us the more (if all this cannot) what love and Obedience was there in him think you? Consider, and wonder!
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the Time is when, ] the Person He, ] and he it is that in order vvill next come after, onely have you the patience, till vve have the leisure to dravv out his picture,
the Time is when, ] the Person He, ] and he it is that in order will next come After, only have you the patience, till we have the leisure to draw out his picture,
the Apostle tells you it is He ] that is, Christ our Saviour, who seeing us labour in the pains and pangs of sinne, he bows the heavens and comes down;
the Apostle tells you it is He ] that is, christ our Saviour, who seeing us labour in the pains and pangs of sin, he bows the heavens and comes down;
Come then, and behold the man, who undertakes this cure of souls; He cometh leaping upon the mountains, skipping upon the hils, saith Solomon in his Songs:
Come then, and behold the man, who undertakes this cure of Souls; He comes leaping upon the Mountains, skipping upon the hills, Says Solomon in his Songs:
and would you know his leaps, saith Gregory? See then how he leaps from his Throne to his Cratch, from his Cratch to his Crosse, from his Crosse to his Crown;
and would you know his leaps, Says Gregory? See then how he leaps from his Throne to his Cratch, from his Cratch to his Cross, from his Cross to his Crown;
so said the Centurion, Surely this man was the Sonne of God, Mark 15.39. How else? the sinne of man could no otherwise be expiated, but by the Sonne of God;
so said the Centurion, Surely this man was the Son of God, Mark 15.39. How Else? the sin of man could not otherwise be expiated, but by the Son of God;
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the difference may appear in Revel. 5.13, 14. where the Lambe is said to sit upon the Throne, but the four Beasts and four and twenty Elders fall down and worship him.
the difference may appear in Revel. 5.13, 14. where the Lamb is said to fit upon the Throne, but the four Beasts and four and twenty Elders fallen down and worship him.
Is not here a great distance betwixt the Lamb in his Throne, and the Beasts at his feet? and yet thus farre will the Lamb descend that for our sakes he will disthrone himself, reject his state, take the office of an Angel, to bring us the glad tidings of salvation in purging our sinnes.
Is not Here a great distance betwixt the Lamb in his Throne, and the Beasts At his feet? and yet thus Far will the Lamb descend that for our sakes he will disthrone himself, reject his state, take the office of an Angel, to bring us the glad tidings of salvation in purging our Sins.
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And was he an Angel? nay that was too much, he was made (saith the Apostle) a little lower then the Angels for the suffering of death, Heb. 2.9. What? the Son of God to be made lower then the Angels? here was a leap beyond the reach or compass of all humane thoughts;
And was he an Angel? nay that was too much, he was made (Says the Apostle) a little lower then the Angels for the suffering of death, Hebrew 2.9. What? the Son of God to be made lower then the Angels? Here was a leap beyond the reach or compass of all humane thoughts;
O yee Angels, how stand yee amazed at this humility? that God your Master should become meaner then his servants, that the Lord of heaven should deny the dignity of powers, principalities, Cherubims, Seraphims, Arch-Angell, or Angell: O Iesu!
Oh ye Angels, how stand ye amazed At this humility? that God your Master should become meaner then his Servants, that the Lord of heaven should deny the dignity of Powers, principalities, Cherubims, Seraphims, Arch-Angell, or Angel: Oh Iesu!
But how much lower? by a little (saith Paul ) and if you would know what that little was, he tels you again, that he took not on him the nature of Angels,
But how much lower? by a little (Says Paul) and if you would know what that little was, he tells you again, that he took not on him the nature of Angels,
the God of Abraham, the God of Jsaac, and the God of Iacob, hath took upon him the seed of Abraham, the seed of Isaac, and the seed of Iacob; wonder above wonders!
the God of Abraham, the God of Isaac, and the God of Iacob, hath took upon him the seed of Abraham, the seed of Isaac, and the seed of Iacob; wonder above wonders!
that God should take the shape of Angels, is more then we can think, but to take on him the nature of man, is more then the tongue of Angels can express;
that God should take the shape of Angels, is more then we can think, but to take on him the nature of man, is more then the tongue of Angels can express;
that the King of heaven should leave his glorious mansion, and from the bosome of his Father come into the womb of his mother, from that company of Angels,
that the King of heaven should leave his glorious mansion, and from the bosom of his Father come into the womb of his mother, from that company of Angels,
Tell ye the daughters of Sion, behold thy King cometh unto thee, saith the Prophet Esay in the 62. Chap. 11. vers. what could he lesse? and what canst thou more? wonderfull love that he would come,
Tell you the daughters of Sion, behold thy King comes unto thee, Says the Prophet Isaiah in the 62. Chap. 11. vers. what could he less? and what Canst thou more? wonderful love that he would come,
but the Son of man hath not whereon to lay his head, Matth. 8.20. Descend we a little lower, and place him in our own rank, what was he but a Carpenter, say the Jews in scorn? Is not this the Carpenter, Maries son? Mark. 6.3. A poor trade sure, but to shew us that he was man, and how much he hated idleness, some time he will bestow in the labours of mans life: but O wonder!
but the Son of man hath not whereon to lay his head, Matthew 8.20. Descend we a little lower, and place him in our own rank, what was he but a Carpenter, say the jews in scorn? Is not this the Carpenter, Mary's son? Mark. 6.3. A poor trade sure, but to show us that he was man, and how much he hated idleness, Some time he will bestow in the labours of men life: but Oh wonder!
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or if he will be mechanicall, let him choose to some noble trade, Thy Merchants were the great men of the earth, said the Angell to Babylon, Apoc. 18.23. Ay, but our Saviour is no Adventurer, neither is he so stockt to follow any such profession;
or if he will be mechanical, let him choose to Some noble trade, Thy Merchant's were the great men of the earth, said the Angel to Babylon, Apocalypse 18.23. Ay, but our Saviour is no Adventurer, neither is he so stocked to follow any such profession;
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once indeed he travelled into Aegypt with Ioseph and Mary, but to shew us that it was no prize, you may see Mary his mother steal him away by night, without further preparation:
once indeed he traveled into Egypt with Ioseph and Marry, but to show us that it was no prize, you may see Marry his mother steal him away by night, without further preparation:
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what, gone on a suddain? it seems there was no treasure to hide, no hangings to take down, no lands to secure, his mother needs do no more but lock the doors and away:
what, gone on a sudden? it seems there was no treasure to hide, no hangings to take down, no Lands to secure, his mother needs do no more but lock the doors and away:
what portion then is for the Lord of heaven? O sweet Jesu, thou must be content for us to hew sticks and stocks, besides which (after his coming out of Aegypt, about the seventh year of his age,
what portion then is for the Lord of heaven? O sweet Jesu, thou must be content for us to hew sticks and stocks, beside which (After his coming out of Egypt, about the seventh year of his age,
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And are we now at our just Quantum? alas, what quantity, what bounds hath the humility of our Saviour? is he a Carpenter? that were to be master of a trade,
And Are we now At our just Quantum? alas, what quantity, what bounds hath the humility of our Saviour? is he a Carpenter? that were to be master of a trade,
and yet at that very instant mark but his gestures, and you may see their Lord and Master, become a servant to his servants: his many offices express his services, when he rose from supper, and laid a side his upper garments,
and yet At that very instant mark but his gestures, and you may see their Lord and Master, become a servant to his Servants: his many Offices express his services, when he rose from supper, and laid a side his upper garments,
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O yee blessed Apostles, why tremble ye not at this so wonderfull sight of your lovely, lowly Creatour? Peter, what doest thou? Is not he the beauty of the heavens, the Paradise of Angels, the brightness of God, the Redeemer of men? and wilt thou (notwithstanding all this) let him wash thy feet? no, leave, O Lord, leave this base office for thy servants, lay down the towell, put on thy apparell, see Peter is resolute.
O ye blessed Apostles, why tremble you not At this so wonderful sighed of your lovely, lowly Creator? Peter, what dost thou? Is not he the beauty of the heavens, the Paradise of Angels, the brightness of God, the Redeemer of men? and wilt thou (notwithstanding all this) let him wash thy feet? no, leave, Oh Lord, leave this base office for thy Servants, lay down the towel, put on thy apparel, see Peter is resolute.
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And yet there is a lower fall, How many hired servants (said the Prodigall) at my fathers house have bread enough, and I die for hunger? and as if our Saviours case were like the Prodigals, you may see him little lower then a servant, yea little better then a beggar: Yee know (saith the Apostle) the grace of our Lord Iesus Christ, that though he was rich,
And yet there is a lower fallen, How many hired Servants (said the Prodigal) At my Father's house have bred enough, and I die for hunger? and as if our Saviors case were like the Prodigals, you may see him little lower then a servant, yea little better then a beggar: Ye know (Says the Apostle) the grace of our Lord Iesus christ, that though he was rich,
yet for your sakes he became poor, 2 Cor. 8.9. poor indeed, and so poor, that he was not worth a penny to pay tribute, till he had borrowed it of a fish, Mat. 17.27.
yet for your sakes he became poor, 2 Cor. 8.9. poor indeed, and so poor, that he was not worth a penny to pay tribute, till he had borrowed it of a Fish, Mathew 17.27.
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See him in his birth, in his life, in his death, and what was he but a pilgrim, that never had house to harbour in? a while he lodges in an oxen-stall, thence he flies into Aegypt, back he comes into Galilee, anon he travels to Jerusalem, within a while (as if all his life were but a wandring) you may see him on mount Calvary hanging on the cross, was ever any beggars life more miserable? he hath no house, no money, no friends, no lands,
See him in his birth, in his life, in his death, and what was he but a pilgrim, that never had house to harbour in? a while he lodges in an oxen-stall, thence he flies into Egypt, back he comes into Galilee, anon he travels to Jerusalem, within a while (as if all his life were but a wandering) you may see him on mount Calvary hanging on the cross, was ever any beggars life more miserable? he hath no house, no money, no Friends, no Lands,
if the high Priests question him, What is the matter that these men witness against thee? Matthew tells us that Iesus held his peace, Mat. 26.63. If Pilate say unto him.
if the high Priests question him, What is the matter that these men witness against thee? Matthew tells us that Iesus held his peace, Mathew 26.63. If Pilate say unto him.
Behold how many things they witness against thee, Mark tells us, that Iesus answered him nothing, Mark. 15.5. If Herod question with him in many words, because he had heard many things of him, Luke tells us, that he answered him nothing, Luk. 23.9.
Behold how many things they witness against thee, Mark tells us, that Iesus answered him nothing, Mark. 15.5. If Herod question with him in many words, Because he had herd many things of him, Lycia tells us, that he answered him nothing, Luk. 23.9.
As a poor sheep in the hands of the shearer, he is dumb before his Judges and accusers, whence briefly we may observe, Christ came not to defend, but to suffer condemnation.
As a poor sheep in the hands of the shearer, he is dumb before his Judges and accusers, whence briefly we may observe, christ Come not to defend, but to suffer condemnation.
And yet will his humility descend a little lower, as he was the poorest of men, so the least of sheep; like a lamb, saith the Apostle, Act. 8.32. and, Behold the Lamb (said Iohn the Baptist) even the Lamb of God which takes away the sin of the world, Joh. 1.29.
And yet will his humility descend a little lower, as he was the Poorest of men, so the least of sheep; like a lamb, Says the Apostle, Act. 8.32. and, Behold the Lamb (said John the Baptist) even the Lamb of God which Takes away the since of the world, John 1.29.
and the bloud shall be a token for you, that I will pass over you, Exod. 12.13. But was ever lamb like the Lamb of God? he is without blemish, saith Pilate, I find no fault in him, Luk. 23.4. and the sprinkling of his bloud (saith Peter) is the right token of election, 1 Pet. 1.2. Such a lamb was this Lamb without blemish in his life, and whose bloud was sprinkled at his death, in life and death ever suffering for us, who (had he not done so) should for ever and ever have suffered our selves.
and the blood shall be a token for you, that I will pass over you, Exod 12.13. But was ever lamb like the Lamb of God? he is without blemish, Says Pilate, I find no fault in him, Luk. 23.4. and the sprinkling of his blood (Says Peter) is the right token of election, 1 Pet. 1.2. Such a lamb was this Lamb without blemish in his life, and whose blood was sprinkled At his death, in life and death ever suffering for us, who (had he not done so) should for ever and ever have suffered our selves.
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If thou knowest not (saith our Saviour) go thy way forth by the foot-steps of the flock, Cant. 1.8. Our Saviour is become a man, a sheep, a lamb, or if this be not humility enough, he will yet take a leap lower.
If thou Knowest not (Says our Saviour) go thy Way forth by the footsteps of the flock, Cant 1.8. Our Saviour is become a man, a sheep, a lamb, or if this be not humility enough, he will yet take a leap lower.
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Did you ever think we could have brought our Saviour to thus low a degree? what, beneath a lamb, and no better then a worm? Heaven and earth may well ring of this,
Did you ever think we could have brought our Saviour to thus low a degree? what, beneath a lamb, and no better then a worm? Heaven and earth may well ring of this,
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and yet here is one leap more, that if we take a view of it, we may suppose him to be nothing in esteem, a No-body indeed. Look we at every man in respect of God,
and yet Here is one leap more, that if we take a view of it, we may suppose him to be nothing in esteem, a Nobody indeed. Look we At every man in respect of God,
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see then (to the wondrous astonishment of men and Angels) how greatness it self, to bring man from nothing, Exinanivit se, hath made himself nothing, or of no reputation, Phil. 2.7. How? nothing: yes, saith Beza; He that was all in all, hath reduced himself to that which is nothing at all:
see then (to the wondrous astonishment of men and Angels) how greatness it self, to bring man from nothing, Exinanivit se, hath made himself nothing, or of no reputation, Philip 2.7. How? nothing: yes, Says Beza; He that was all in all, hath reduced himself to that which is nothing At all:
nor will ever do for them the poorest favour whatsoever, but pay them everlastingly with pains and pangs, death and damnation? On the other side, see our Saviour (God Almighty) take on him the nature of a man, a poor man, a sheep, a lamh, a worm, a nothing in esteem;
nor will ever do for them the Poorest favour whatsoever, but pay them everlastingly with pains and pangs, death and damnation? On the other side, see our Saviour (God Almighty) take on him the nature of a man, a poor man, a sheep, a Lamb, a worm, a nothing in esteem;
But that Christ himself should come, and strive with you in mercy and patience, that he should be so fond of a company of Rebels and Hel-hounds, (and yet we are not at the lowest) that he would for us become a man, a mean man, a lamb, a worm, a nothing in esteem.
But that christ himself should come, and strive with you in mercy and patience, that he should be so found of a company of Rebels and Hellhounds, (and yet we Are not At the lowest) that he would for us become a man, a mean man, a lamb, a worm, a nothing in esteem.
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But, what a wonder is this? Are we a-dying, and must he purge for it? can Physick given to the sound, heal the party that is sick? It was the saying of our Saviour, The whole need not the Physician,
But, what a wonder is this? are we dying, and must he purge for it? can Physic given to the found, heal the party that is sick? It was the saying of our Saviour, The Whole need not the physician,
but they that are sick, and Christ Jesus for his part is whole indeed, No fault in this man, saith Pilate; and he is a just man, said Pilates wife of him:
but they that Are sick, and christ jesus for his part is Whole indeed, No fault in this man, Says Pilate; and he is a just man, said Pilate's wife of him:
to what end then should he purge that is whole, and we escape it that are sick? O this is to manifest the dearest love of our Soul-Physician, our endeared Saviour;
to what end then should he purge that is Whole, and we escape it that Are sick? O this is to manifest the dearest love of our Soul-Physician, our endeared Saviour;
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But how purged he? By himself? Was there none to associate him in this misery? no, he purged by himself ] onely, and that without a Partner. Comforter.
But how purged he? By himself? Was there none to associate him in this misery? no, he purged by himself ] only, and that without a Partner. Comforter.
But what say we of the Saints? if you will believe the Rhemists, they can tell you that the sufferings of Saints (sanctified in Christs bloud) have not onely a forcible satisfaction for the Church, and its members;
But what say we of the Saints? if you will believe the Rhemists, they can tell you that the sufferings of Saints (sanctified in Christ blood) have not only a forcible satisfaction for the Church, and its members;
and as for that Text they urge against us, Coloss. 1.24. Now rejoyce I in my sufferings for you, and fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church;
and as for that Text they urge against us, Coloss. 1.24. Now rejoice I in my sufferings for you, and fulfil the rest of the afflictions of christ in my Flesh for his bodies sake which is the Church;
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whence they argue these two points, first the want of Christs sufferings, and secondly, the abounding of Saints sufferings for the satisfaction of others.
whence they argue these two points, First the want of Christ sufferings, and secondly, the abounding of Saints sufferings for the satisfaction of Others.
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To the first we answer, that the afflictions of Christ, which the Apostle saith, I fulfill, are not meant of the afflictions which Christ suffered in his Person, but in his members,
To the First we answer, that the afflictions of christ, which the Apostle Says, I fulfil, Are not meant of the afflictions which christ suffered in his Person, but in his members,
thus Ambrose, Christs passion sufficeth to salvation, Peter and Pauls passion serve onely for example; so then if you will have the true sense of the words, they run thus;
thus Ambrose, Christ passion Suffices to salvation, Peter and Paul's passion serve only for Exampl; so then if you will have the true sense of the words, they run thus;
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Now rejoyce I in my sufferings for you, whereby I fulfill the measure of those tribulations which remain yet to be indured of Christ in his mysticall body, which I do for the bodies sake, not to satisfie for it,
Now rejoice I in my sufferings for you, whereby I fulfil the measure of those tribulations which remain yet to be endured of christ in his mystical body, which I do for the bodies sake, not to satisfy for it,
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and onely Christ Jesus, and onely Jesus, nor is there salvation in any other, for there is none other name under heaven given among men whereby we must be saved, Acts 4.12. But if not Angels, or Saints, what say we of good Works? Cannot they expiate sinne? yea, say our adversaries, they are meritorious, and applicatory; and expiatorie, so here is a threefold use of them;
and only christ jesus, and only jesus, nor is there salvation in any other, for there is none other name under heaven given among men whereby we must be saved, Acts 4.12. But if not Angels, or Saints, what say we of good Works? Cannot they expiate sin? yea, say our Adversaries, they Are meritorious, and applicatory; and expiatory, so Here is a threefold use of them;
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yes saith Roffensis, We went through fire and water, Psal. 66.12. and Sir Thomas Moor will have more Scripture yet, I have sent forth thy prisoners out of the pit, wherein is no water, Zach. 9.11.
yes Says Roffensis, We went through fire and water, Psalm 66.12. and Sir Thomas Moor will have more Scripture yet, I have sent forth thy Prisoners out of the pit, wherein is no water, Zach 9.11.
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here are two places for Purgatory, and one saith, there is water, the other saith, there is no water; but to say truth of both the Catholick faith, resting upon divine authoritie believes heaven and hell,
Here Are two places for Purgatory, and one Says, there is water, the other Says, there is no water; but to say truth of both the Catholic faith, resting upon divine Authority believes heaven and hell,
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neither speaks he onely of places eternall, that are to continue for ever, for he purposely disputes against Limbus puerorum: and rejects all places temporary;
neither speaks he only of places Eternal, that Are to continue for ever, for he purposely disputes against Limbus Puerorum: and rejects all places temporary;
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God will have no rivall in sinnes purge, no Angel in Heaven, no Saints, no works on earth, no purgatory under earth, it is he himself will purge it by himself, my text affirms it, (and who dares gainsay it) that he by himself (by no other) hath purged our sinnes. Thus farre you have seen Christ purging without a partner, he trod the winepresse alone,
God will have no rival in Sins purge, no Angel in Heaven, no Saints, no works on earth, no purgatory under earth, it is he himself will purge it by himself, my text affirms it, (and who dares gainsay it) that he by himself (by no other) hath purged our Sins. Thus Far you have seen christ purging without a partner, he trod the winepress alone,
Some ease it is to have one or other touched with the sense of our miseries, and if they cannot help us, yet to do what they can (be it onely to condole us) it were a comfortable refreshing;
some ease it is to have one or other touched with the sense of our misery's, and if they cannot help us, yet to do what they can (be it only to condole us) it were a comfortable refreshing;
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ay, but our Saviour finds no refreshing at all, he purged by himself, without a Partner, without a Comforter; not any one one earth or in heaven, that afforded his poor heart any cure or cordiall.
ay, but our Saviour finds no refreshing At all, he purged by himself, without a Partner, without a Comforter; not any one one earth or in heaven, that afforded his poor heart any cure or cordial.
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First, look on earth, for to them doth he address that speech in Lamentations, is it nothing to you all ye that pass by? the most grievous torments find some mitigation in the supply of friends,
First, look on earth, for to them does he address that speech in Lamentations, is it nothing to you all you that pass by? the most grievous torments find Some mitigation in the supply of Friends,
the Centurion is witness of the one, of whom our Saviour himself confessed, I have not found so great faith no not in Israel, Matth. 8.10. and Pilate gives a token of the other, when he took water, and washed his hands before the multitude, saying, I am innocent of the bloud of this just man, Matth. 27, 24 but alas!
the Centurion is witness of the one, of whom our Saviour himself confessed, I have not found so great faith no not in Israel, Matthew 8.10. and Pilate gives a token of the other, when he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just man, Matthew 27, 24 but alas!
and yet dares not absolve him, being so envyed as he was by the Iewes; what then can a little water? what can Iordans floods? what can rivers of wine, and oile do, towards the washing of those hands, that had power to release him and would not? he knew they had delivered him of envy, Matth. 27.18. he confesses, I find no fault in this man, Luk. 23.14. he tells him that he had power to crucifie him, and he had power to loose him, Iohn 19.10. and yet fondly would he wash away the guilt of his unjust sentence, with a little water on his hands;
and yet dares not absolve him, being so envied as he was by the Iewes; what then can a little water? what can Jordan's floods? what can Rivers of wine, and oil do, towards the washing of those hands, that had power to release him and would not? he knew they had Delivered him of envy, Matthew 27.18. he Confesses, I find no fault in this man, Luk. 23.14. he tells him that he had power to crucify him, and he had power to lose him, John 19.10. and yet fondly would he wash away the guilt of his unjust sentence, with a little water on his hands;
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no Pilate, that ceremony cannot wash away thy sin, that sin I mean, which thou and the Gentiles in thee committed, in delivering of Jesus to the will of the Iewes.
no Pilate, that ceremony cannot wash away thy since, that since I mean, which thou and the Gentiles in thee committed, in delivering of jesus to the will of the Iewes.
he is their Country-man, Kinsman, of the stock of Abraham, of the Tribe of Juda, of the Family of Ioseph; but this rather aggravates then allaies his misery, that his own people should degenerate into Traitors:
he is their Countryman, Kinsman, of the stock of Abraham, of the Tribe of Juda, of the Family of Ioseph; but this rather aggravates then alleys his misery, that his own people should degenerate into Traitors:
what torment had not been a lenitive, and a recreation in comparison of this? Daniels Den, the three Childrens Furnace, Esays wooden Saw, Israels fiery Serpents, the Spanish Inquisition, the Romish Purgatory, are all as far short in torture,
what torment had not been a lenitive, and a recreation in comparison of this? Daniel's Den, the three Children's Furnace, Isaiah wooden Saw, Israel's fiery Serpents, the Spanish Inquisition, the Romish Purgatory, Are all as Far short in torture,
But what? no comforter amongst them all? do the Gentiles condemn him? will the Jewes crucifie him? and is there none to pity him? Yes, what say we of his Disciples, that heard him, followed him, and were sent of him by two and two into every City and place,
But what? no comforter among them all? do the Gentiles condemn him? will the Jews crucify him? and is there none to pity him? Yes, what say we of his Disciples, that herd him, followed him, and were sent of him by two and two into every city and place,
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whether he himself should come? Would you think that these seventy, (for they were so many in number) which for a time did his Embassage with joy, would now have forsaken him? yes,
whither he himself should come? Would you think that these seventy, (for they were so many in number) which for a time did his Embassy with joy, would now have forsaken him? yes,
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but what say we to the twelve Apostles, those Secretaries of his mysteries, stewards of his mercies, almners of his bounties, will they also go away, and leave him comfortless alone? no, can Peter say, Master, to whom shall we go, thou hast the words of eternall life, Ioh. 6.68. or if he will have deeper protestations;
but what say we to the twelve Apostles, those Secretary's of his Mysteres, Stewards of his Mercies, almoners of his bounties, will they also go away, and leave him comfortless alone? no, can Peter say, Master, to whom shall we go, thou hast the words of Eternal life, John 6.68. or if he will have Deeper protestations;
I am ready to go with thee (saith Peter) into prison and to death, Luk. 22.33. to death? yes, though I die with thee, I will not deny thee, and thus said all his Disciples, Matth. 26.35.
I am ready to go with thee (Says Peter) into prison and to death, Luk. 22.33. to death? yes, though I die with thee, I will not deny thee, and thus said all his Disciples, Matthew 26.35.
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And yet if his Apostles leave him, what say we to Mary his mother, and other his friends? these indeed wait on him, seeing, sighing, wailing, weeping, but alas!
And yet if his Apostles leave him, what say we to Marry his mother, and other his Friends? these indeed wait on him, seeing, sighing, wailing, weeping, but alas!
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what do those tears but increase his sorrows? might he not justly say with Paul, What mean yee to weep and to break my heart? Act. 21.13. Pity, and of all other feminine pity, it is the poorest, helpless salve of misery;
what do those tears but increase his sorrows? might he not justly say with Paul, What mean ye to weep and to break my heart? Act. 21.13. Pity, and of all other Faemin pity, it is the Poorest, helpless salve of misery;
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Daughters of Ierusalem, weep not for me, but weep for your selves, and your children. O see the wonder of compassion which he bears to others in his passion;
Daughters of Ierusalem, weep not for me, but weep for your selves, and your children. Oh see the wonder of compassion which he bears to Others in his passion;
he hath more care of the women that follow him weeping, then on his own mangled self, that reels along fainting and bleeding even unto death, the tears that drop from their eyes is more to him,
he hath more care of the women that follow him weeping, then on his own mangled self, that reels along fainting and bleeding even unto death, the tears that drop from their eyes is more to him,
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then all the bloud in his veins, and therefore careless (as it were) of his own sacred person, he turns about his blessed bleeding face to the weeping women, affording them looks and words too of compassion, of consolation, weep not for mee, but weep for your selves and your children:
then all the blood in his Veins, and Therefore careless (as it were) of his own sacred person, he turns about his blessed bleeding face to the weeping women, affording them looks and words too of compassion, of consolation, weep not for me, but weep for your selves and your children:
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But O blessed Saviour, didst thou flow unto us in showrs of Bloud, and may not we drop a tear for all those purple streams of thine? yes Lord, thou dost not here forbid us weeping, onely thou turnest the stream of our tears the right way;
But Oh blessed Saviour, didst thou flow unto us in showers of Blood, and may not we drop a tear for all those purple streams of thine? yes Lord, thou dost not Here forbid us weeping, only thou Turnest the stream of our tears the right Way;
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But as for comfort to our Saviour, whence (trow ye) may it come? if we compass the earth, the Gentiles, Iewes, his Disciples, Apostles, Mary his own Mother,
But as for Comfort to our Saviour, whence (trow you) may it come? if we compass the earth, the Gentiles, Iewes, his Disciples, Apostles, Marry his own Mother,
and all other his friends, they are but as Iobs miserable comforters all; but let us go up into heaven, and there (if any where) be his comforters indeed: alas!
and all other his Friends, they Are but as Jobs miserable Comforters all; but let us go up into heaven, and there (if any where) be his Comforters indeed: alas!
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for who can lift up, where the Lord will cast down? O yee blessed Angels, how is it that your Hallelujahs cease? that your songs which you warbled at his birth, are finished at his death;
for who can lift up, where the Lord will cast down? O ye blessed Angels, how is it that your Hallelujahs cease? that your songs which you warbled At his birth, Are finished At his death;
I and my father are one (saith our Saviour) and it is my Father that honoureth mee, Ioh. 8.34. it is my Father that loveth me, Ioh. 10.17. it is my Father that dwelleth in me, Ioh. 14.10.
I and my father Are one (Says our Saviour) and it is my Father that Honoureth me, John 8.34. it is my Father that loves me, John 10.17. it is my Father that dwells in me, John 14.10.
and therefore was it that his body drooped, his soul fainted, he being even as a scorched Heath-ground, without any drop of dew of the divine comfort on it.
and Therefore was it that his body drooped, his soul fainted, he being even as a scorched Heath-ground, without any drop of due of the divine Comfort on it.
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the Gentiles, Jewes, Disciples, Apostles, Mary his mother, and God his Father, nay he himself is bereaved of himself, the humanity of his divinity, if not in respect of the union, yet as touching the consolation, When he had by himself ] (in his humane nature, without any comforter) purged our sins. Thus far you have seen Christ drink the cup of his bitter pains, pure and without mixture of any manner of ease;
the Gentiles, Jews, Disciples, Apostles, Marry his mother, and God his Father, nay he himself is bereft of himself, the humanity of his divinity, if not in respect of the Union, yet as touching the consolation, When he had by himself ] (in his humane nature, without any comforter) purged our Sins. Thus Far you have seen christ drink the cup of his bitter pains, pure and without mixture of any manner of ease;
Alas, have vve not reason (think you) to give all the glory unto him? it vvas he that suffered that vvhich vve deserved he purged by himself ] vvhen vve our selves lay sick of sin, in perill of death and damnation;
Alas, have we not reason (think you) to give all the glory unto him? it was he that suffered that which we deserved he purged by himself ] when we our selves lay sick of since, in peril of death and damnation;
and order novv requires that vve prepare the Receit, the Patient vvas himself ] the Receit is a Purge ] but to confect this Purge, vve must crave a further time;
and order now requires that we prepare the Receipt, the Patient was himself ] the Receipt is a Purge ] but to confect this Purge, we must crave a further time;
and many medicines he used for the curing of mans soul; the first by diet, when he fasted fourty days and foruty nights. Matth. 4.2. the second by Electuary, when he gave his most precious body and bloud in his last Supper, Matth. 26.26. The third by sweat, when great drops of bloud issued from him falling down to the ground, Luk. 22.44. The fourth by plaister, when he was spit upon by the Iewes, Mark 15.19. The fifth by potion, when he tasted vinegar mingled with gall, Matth. 27.34.
and many medicines he used for the curing of men soul; the First by diet, when he fasted fourty days and foruty nights. Matthew 4.2. the second by Electuary, when he gave his most precious body and blood in his last Supper, Matthew 26.26. The third by sweat, when great drops of blood issued from him falling down to the ground, Luk. 22.44. The fourth by plaster, when he was spit upon by the Iewes, Mark 15.19. The fifth by potion, when he tasted vinegar mingled with Gall, Matthew 27.34.
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and his side goared with a Spear, Ioh. 19.34. the last (which contains all the rest) was by purge, when by all his sufferings (and especially by his bloud-shed) he washed us from our sins, Revel. 1.5.
and his side gored with a Spear, John 19.34. the last (which contains all the rest) was by purge, when by all his sufferings (and especially by his bloodshed) he washed us from our Sins, Revel. 1.5.
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Here was the cures of all cures which all the Galenists in the world may admire with reverence, that our Lord and Saviour should become our surety, that our soul-Physician should become our Purger: how? not by giving us Physick,
Here was the cures of all cures which all the Galenists in the world may admire with Reverence, that our Lord and Saviour should become our surety, that our soul-Physician should become our Purger: how? not by giving us Physic,
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Yee were redeemed by his bloud, 1 Pet. 1.19. and his bloud cleanseth us from all sin, 1 Joh. 1.7. and he washed us from our sins in his bloud, Revel. 1.5. and being now justified by his bloud, Rom. 5.9. and therefore Iesus suffered, that he might sanctifie the people with his own bloud, Heb. 13.12. This bloud was it that was believed by the Patriarchs, witnessed by the Sacrifices, shadowed in the figures of the Law, exspected of all the faithfull from the beginning of the world;
Ye were redeemed by his blood, 1 Pet. 1.19. and his blood Cleanseth us from all since, 1 John 1.7. and he washed us from our Sins in his blood, Revel. 1.5. and being now justified by his blood, Rom. 5.9. and Therefore Iesus suffered, that he might sanctify the people with his own blood, Hebrew 13.12. This blood was it that was believed by the Patriarchs, witnessed by the Sacrifices, shadowed in the figures of the Law, expected of all the faithful from the beginning of the world;
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It is true, Christ purged by his death and other his sufferings, and yet are all these contained in the shedding of his bloud: this bloud is the foundation of true Religion,
It is true, christ purged by his death and other his sufferings, and yet Are all these contained in the shedding of his blood: this blood is the Foundation of true Religion,
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for other foundation can no man lay. Wherefore neither was the first Testament ordained without bloud, Heb. 9.18. Nor is the new Testament otherwise sealed, then with bloud, Matth. 26.28.
for other Foundation can no man lay. Wherefore neither was the First Testament ordained without blood, Hebrew 9.18. Nor is the new Testament otherwise sealed, then with blood, Matthew 26.28.
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Heb. 9.13, 14. O sweet bloud of our Saviour that purgeth our Consciences, evacuates our dead works, restores us to our God, will bring us unto heaven.
Hebrew 9.13, 14. Oh sweet blood of our Saviour that Purgeth our Consciences, evacuates our dead works, restores us to our God, will bring us unto heaven.
But O my Saviour, wherefore art thou red in thy apparell, and thy garments like him that treadeth in the wine-fat? is it thy precious bloud that hath given this hew? yes,
But Oh my Saviour, Wherefore art thou read in thy apparel, and thy garments like him that treadeth in the wine-fat? is it thy precious blood that hath given this hew? yes,
how ready art thou for the Sacrifice? What? but eight days old, and then to shed thy bloud for the salvation of our souls? Maturum hoc Martyrium, here is a mature Martyrdome indeed. It is a superstition took up with the Aegyptians and Arabians, that Circumcision should fright away devils:
how ready art thou for the Sacrifice? What? but eight days old, and then to shed thy blood for the salvation of our Souls? Mature hoc Martyrium, Here is a mature Martyrdom indeed. It is a Superstition took up with the egyptians and Arabians, that Circumcision should fright away Devils:
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But howsoever they erre, of this we are sure, that Christ delivered his flesh as a bait to Sathan, held him fast with the hook of his Divinity through the shedding of his bloud;
But howsoever they err, of this we Are sure, that christ Delivered his Flesh as a bait to Sathan, held him fast with the hook of his Divinity through the shedding of his blood;
and we cannot imagine it a little pain, seeing the flesh was cut with a sharp stone which made Zipporah to cry out against Moses, Surely a bloudy husband art thou to mee:
and we cannot imagine it a little pain, seeing the Flesh was Cut with a sharp stone which made Zipporah to cry out against Moses, Surely a bloody husband art thou to me:
how strange is the phlebotomy? it seems not to consult where the sign lies, you see all his body fals at once to sweating and bleeding, not is the cure less strange then the physick;
how strange is the phlebotomy? it seems not to consult where the Signen lies, you see all his body falls At once to sweating and bleeding, not is the cure less strange then the physic;
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did you ever hear of such a remedy as this? oft-times a bleeding in the head (say Physicians) is best stop by striking a vein in the foot; but here the malady is in the foot,
did you ever hear of such a remedy as this? ofttimes a bleeding in the head (say Physicians) is best stop by striking a vein in the foot; but Here the malady is in the foot,
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and laid down groveling on the cooler earth, or if all this be not enough to keep him from sweating, the night is cold (so cold that hardier souldiers were fain to have a fire within doors) and yet notwithstanding all this, he sweats saith the Text:
and laid down groveling on the cooler earth, or if all this be not enough to keep him from sweating, the night is could (so cold that hardy Soldiers were fain to have a fire within doors) and yet notwithstanding all this, he sweats Says the Text:
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But a sweat of bloud puts all reason to silence, yea, saith Hilary, it is again nature to sweat bloud, and yet (howsoever nature stands agast) the God of nature goes thus far, that in a cold night (which naturally draws bloud inwards) he sweats without heat, and bleeds without a wound.
But a sweat of blood puts all reason to silence, yea, Says Hilary, it is again nature to sweat blood, and yet (howsoever nature Stands aghast) the God of nature Goes thus Far, that in a cold night (which naturally draws blood inward) he sweats without heat, and bleeds without a wound.
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See all his body is besprinckled with a Crimson dew, the very veins and pores, not waiting the tormentors fury, pour out a showr of bloud upon the suddain;
See all his body is besprinkled with a Crimson due, the very Veins and pores, not waiting the tormentors fury, pour out a shower of blood upon the sudden;
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if such as be kind and loving are wont (when they come to visit their friends in death or danger) to observe their countenance, to consider their colour,
if such as be kind and loving Are wont (when they come to visit their Friends in death or danger) to observe their countenance, to Consider their colour,
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But here is yet a third effusion of bloud, and that (as Bernard tels us) was in vellicatione genarum in the nippings and tearings of his sacred cheeks, to this bears the Prophet witness, Esay 50.6. I gave my back to the smiters, and my cheeks to the nippers;
But Here is yet a third effusion of blood, and that (as Bernard tells us) was in vellicatione genarum in the nippings and tearings of his sacred cheeks, to this bears the Prophet witness, Isaiah 50.6. I gave my back to the smiters, and my cheeks to the nippers;
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or howsoever we believe, most probable it is, that neither of them could be effected without effusion of hloud. And now me thinks I see that face fairer then the sonnes of men spit on by the Jews; nor is their scorn without some cruelty;
or howsoever we believe, most probable it is, that neither of them could be effected without effusion of hloud. And now me thinks I see that face Fairer then the Sons of men spit on by the jews; nor is their scorn without Some cruelty;
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and yet (as if whitenesse of their spittle, and blewness of their strokes, had not caused enough colours) they once more die his rosie countenance in a bloudy red;
and yet (as if whiteness of their spittle, and blueness of their Strokes, had not caused enough colours) they once more die his rosy countenance in a bloody read;
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to this end do they nip his cheeks with their nails, and (as others) pluck off his hair with their fingers, whereby streams and stroaks of bloud run down his cheeks,
to this end do they nip his cheeks with their nails, and (as Others) pluck off his hair with their fingers, whereby streams and Strokes of blood run down his cheeks,
O sweet face of our Saviour, what mean these sufferings, but to tell us, if ever confusion cover our face for him, that we consider then how bloud and sweat thus covered his face for us.
Oh sweet face of our Saviour, what mean these sufferings, but to tell us, if ever confusion cover our face for him, that we Consider then how blood and sweat thus covered his face for us.
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O Jes•• 〈 … 〉 thy ci•t••e•• 〈 … 〉 thy scepter, th•se 〈 … 〉 ••••ple died with bloud, thy royall Robes Is ••••nkfull people 〈 ◊ 〉 watred with his bloud, that bring forth nothing but h•i••s and thorns, to crown him:
Oh Jes•• 〈 … 〉 thy ci•t••e•• 〈 … 〉 thy sceptre, th•se 〈 … 〉 ••••ple died with blood, thy royal Robes Is ••••nkfull people 〈 ◊ 〉 watered with his blood, that bring forth nothing but h•i••s and thorns, to crown him:
but after they 〈 … 〉, to fasten the crown better, they strike him on the head their reeds, or 〈 ◊ 〉, are 〈 … 〉 not like 〈 … 〉 (at the Country afforded) stronger and greater to 〈 ◊ 〉 his 〈 ◊ 〉 with more ease;
but After they 〈 … 〉, to fasten the crown better, they strike him on the head their reeds, or 〈 ◊ 〉, Are 〈 … 〉 not like 〈 … 〉 (At the Country afforded) Stronger and greater to 〈 ◊ 〉 his 〈 ◊ 〉 with more ease;
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And his head •ein 〈 … 〉, they 〈 … 〉 of bloud issuing out of his 〈 … 〉 the whips wherewith 〈 … 〉 his sacred sides 〈 … 〉 a•ter 〈 … 〉? Consider (I pray you) 〈 … 〉 strip our Saviour of his 〈 ◊ 〉 •nd 〈 … 〉 his holy body to a pillar? he (poor 〈 ◊ 〉) 〈 … 〉 •he, without any friends to 〈 … 〉 •im,
And his head •ein 〈 … 〉, they 〈 … 〉 of blood issuing out of his 〈 … 〉 the whips wherewith 〈 … 〉 his sacred sides 〈 … 〉 a•ter 〈 … 〉? Consider (I pray you) 〈 … 〉 strip our Saviour of his 〈 ◊ 〉 •nd 〈 … 〉 his holy body to a pillar? he (poor 〈 ◊ 〉) 〈 … 〉 •he, without any Friends to 〈 … 〉 •im,
whilest they strike •n their 〈 … 〉 again and again full 〈 … 〉 leave a drop of bloud in all his body wh••• 〈 … 〉 in all this? the Law of Moses commanded that Malefactors should be beaten with whips,
whilst they strike •n their 〈 … 〉 again and again full 〈 … 〉 leave a drop of blood in all his body wh••• 〈 … 〉 in all this? the Law of Moses commanded that Malefactors should be beaten with whips,
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Secondly, the cause of this Law, that the body of him that was to be crucified, should be disfigured, that the nakedness should not move the beholders to any dishonest thoughts,
Secondly, the cause of this Law, that the body of him that was to be Crucified, should be disfigured, that the nakedness should not move the beholders to any dishonest thoughts,
But (O joy of the Angels, and glory of Saints) who hath thus disfigured thee? who hath thus defiled thee with so many bloudy blows? certainly they were not thy sins,
But (Oh joy of the Angels, and glory of Saints) who hath thus disfigured thee? who hath thus defiled thee with so many bloody blows? Certainly they were not thy Sins,
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yet spitefully they take it longer, that so they may stretch and rack him on the cross, till you may tell his bones. And now all fitted, his hands and feet are bored, the greatness of whose wounds David fore-shewed by those words, They digged my hands and my feet, Psal. 22.16.
yet spitefully they take it longer, that so they may stretch and rack him on the cross, till you may tell his bones. And now all fitted, his hands and feet Are bored, the greatness of whose wounds David foreshowed by those words, They dug my hands and my feet, Psalm 22.16.
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what else appears in him, but bleeding veins, bruised shoulders, scourged sides, furrowed back, harrowed temples, digged hands and feet? digged, I say, not with small pins,
what Else appears in him, but bleeding Veins, Bruised shoulders, scourged sides, furrowed back, harrowed Temples, dug hands and feet? dug, I say, not with small pins,
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but with rough boystrous nailes, and how then shot the bloud from those hands and feet thus digged, and digged thorow? O, I am the rose of Sharon, it is truly said of Christ, Look on one hand, and on the other,
but with rough boisterous nails, and how then shot the blood from those hands and feet thus dug, and dug thorough? O, I am the rose of Sharon, it is truly said of christ, Look on one hand, and on the other,
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yet as blind as he was, how right doth he hit the very vein of his heart? that heart where never dwelt deceit, see how how it runs bloud and water for our sinnes, here is the fountain of his Sacraments, the beginning of our happinesse:
yet as blind as he was, how right does he hit the very vein of his heart? that heart where never dwelled deceit, see how how it runs blood and water for our Sins, Here is the fountain of his Sacraments, the beginning of our happiness:
who is not ravished at the running of this stream? me thinks I still see the bloud gushing out of his sides, more freshly and fully then those sweet golden streams which run out of Eden to water the whole world.
who is not ravished At the running of this stream? me thinks I still see the blood gushing out of his sides, more freshly and Fully then those sweet golden streams which run out of Eden to water the Whole world.
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nor within him? his Apostles are scattered in the garden, his garments at the crosse, his bloud how many wheres? his skin they have rent with their whips, his ears with their blasphemies, his back with their furrows, his hands and feet with their nails,
nor within him? his Apostles Are scattered in the garden, his garments At the cross, his blood how many where? his skin they have rend with their whips, his ears with their Blasphemies, his back with their furrows, his hands and feet with their nails,
and will they yet have his heart too cloven with a spear? what a wonderfull thing is this, that after all those sufferings he must have one wound more? why (Lord) what means this open cleft and wound within thee? what means this stream and river of thy hearts-bloud? O it is I that sinned,
and will they yet have his heart too cloven with a spear? what a wonderful thing is this, that After all those sufferings he must have one wound more? why (Lord) what means this open cleft and wound within thee? what means this stream and river of thy Heartsblood? O it is I that sinned,
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Lo here those seven effusions of our Saviours bloud, the first at his circumcision, the second in the garden, the rest when his cheeks were nipped, his head crowned, his back scourged, his hands and feet nailed, his side opened with a spear, whence came out an issue of bloud and water.
Lo Here those seven effusions of our Saviors blood, the First At his circumcision, the second in the garden, the rest when his cheeks were nipped, his head crowned, his back scourged, his hands and feet nailed, his side opened with a spear, whence Come out an issue of blood and water.
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for which no lesse then an Ocean of bloud could serve to cover them? sure here is a motive (if nothing else) to draw from us the confession of our manifold sins.
for which no less then an Ocean of blood could serve to cover them? sure Here is a motive (if nothing Else) to draw from us the Confessi of our manifold Sins.
let me entreat you for Christs sake, for his blouds sake, for his deaths sake, that you will repent you of your sinnes which have put him to these torments:
let me entreat you for Christ sake, for his bloods sake, for his death's sake, that you will Repent you of your Sins which have put him to these torments:
Is it not time, think you? do you not see how every part of our Saviour bleeds afore you, his head bleeds, his face bleeds, his arms bleed, his hands bleed, his heart bleeds, his back bleeds, his belly bleeds, his thighs bleed, his legs bleed, his feet bleed:
Is it not time, think you? do you not see how every part of our Saviour bleeds afore you, his head bleeds, his face bleeds, his arms bleed, his hands bleed, his heart bleeds, his back bleeds, his belly bleeds, his thighs bleed, his legs bleed, his feet bleed:
and what makes all this bloud-shed but our sinnes, our sinnes? O that this day, for this cause, we would make a great mourning as the mourning of Hadadrimmon in the valley of Megiddon!
and what makes all this bloodshed but our Sins, our Sins? O that this day, for this cause, we would make a great mourning as the mourning of Hadadrimmon in the valley of Megiddo!
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behold the tears in his eies, and the clodded bloud that came from him when his cheeks were nipped, his head crowned, his back scourged, his hands and feet nailed, his side opened:
behold the tears in his eyes, and the clodded blood that Come from him when his cheeks were nipped, his head crowned, his back scourged, his hands and feet nailed, his side opened:
or endure his company? nay, would not your hearts rise against him? would you not prosecute the Law to the uttermost? and if you might be the Executioner, would you not wound him and mangle him,
or endure his company? nay, would not your hearts rise against him? would you not prosecute the Law to the uttermost? and if you might be the Executioner, would you not wound him and mangle him,
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and is the heart of a man thus inraged against him, that hath but murthered his friend or his father? O then how should your hearts be transported with infinite indignation (not against the man but) against sinne that hath shed the precious bloud of your father, your Master, your God, your King, your Saviour? O follow, follow,
and is the heart of a man thus enraged against him, that hath but murdered his friend or his father? O then how should your hearts be transported with infinite Indignation (not against the man but) against sin that hath shed the precious blood of your father, your Master, your God, your King, your Saviour? O follow, follow,
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never think you have done enough, but still give your corruptions one hack more, confess your sins once more and say, Lord, this pride, and this stubbornness,
never think you have done enough, but still give your corruptions one hack more, confess your Sins once more and say, Lord, this pride, and this stubbornness,
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Certainly, there is no way to wash you clean from your sin, but onely by Christs blood, and how must you apply this but by Faith? now then, in the last place have faith, rence your soul (as it were) in the bloud of this immaculate Lamb,
Certainly, there is no Way to wash you clean from your since, but only by Christ blood, and how must you apply this but by Faith? now then, in the last place have faith, rence your soul (as it were) in the blood of this immaculate Lamb,
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how much more shall the bloud of Christ, who through the eternall Spirit offered himself without spot to God, purge your consciences from dead works, to serve the living God:
how much more shall the blood of christ, who through the Eternal Spirit offered himself without spot to God, purge your Consciences from dead works, to serve the living God:
Do you not see him bleeding on the Cross? Do you not hear him graciously offering to receive your sin-wearied souls into his bleeding wounds? what should you do then but cast your selves, with all the spirituall strength that you can (at least with infinite longings,
Do you not see him bleeding on the Cross? Do you not hear him graciously offering to receive your sin-wearied Souls into his bleeding wounds? what should you do then but cast your selves, with all the spiritual strength that you can (At least with infinite longings,
Yea, (saith the Apostle) by the bloud of Iesus we may boldly enter into the holy places, by the new and living way which he hath prepared for us, through the veile which is his flesh.
Yea, (Says the Apostle) by the blood of Iesus we may boldly enter into the holy places, by the new and living Way which he hath prepared for us, through the veil which is his Flesh.
but especially Christ yields that Physick Purgative, which evacuates sin. To consider Christ as a man of sorrows, and not a Saviour of sinners; were but a melancholick contemplation;
but especially christ yields that Physic Purgative, which evacuates since. To Consider christ as a man of sorrows, and not a Saviour of Sinners; were but a melancholic contemplation;
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For Ables bloud cryed revenge, but Christs bloud speaks mercy; and (to our comfort be it spoken) if God heard the servant, he will much rather hear the son:
For Ables blood cried revenge, but Christ blood speaks mercy; and (to our Comfort be it spoken) if God herd the servant, he will much rather hear the son:
and therefore (saith the Prophet) he bare the sins of many, Esay 53.12. to who• agrees the Apostle, that he his own self bare our sins in his own body, 1 Pet. 2.24. What a load then lay on his shoulders;
and Therefore (Says the Prophet) he bore the Sins of many, Isaiah 53.12. to who• agrees the Apostle, that he his own self bore our Sins in his own body, 1 Pet. 2.24. What a load then lay on his shoulders;
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And is this all the matter wherefore our Saviour suffered? was sinne all the disease of which he laboured, when he had by himself purged? yes, it was all,
And is this all the matter Wherefore our Saviour suffered? was sin all the disease of which he laboured, when he had by himself purged? yes, it was all,
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imagine what a poyson is sin, when nothing but a spirituall Methridate, compounded and confected of the best bloud that ever the world had, could heal it:
imagine what a poison is since, when nothing but a spiritual Mithridate, compounded and confected of the best blood that ever the world had, could heal it:
yea, our sinnes onely are the crucifyers of the Lord of glory: yea, (if you will please to hear me) I will yet say more, our sinnes onely did not crucifie him,
yea, our Sins only Are the crucifiers of the Lord of glory: yea, (if you will please to hear me) I will yet say more, our Sins only did not crucify him,
beware, take heed what you do, once have your sinnes most vilely murthered me, but now seeing my wounds are whole again, do not (I beseech you) rub and revive them with your multiplyed sinnes;
beware, take heed what you do, once have your Sins most vilely murdered me, but now seeing my wounds Are Whole again, do not (I beseech you) rub and revive them with your multiplied Sins;
pity, pity me your Jesus, save me your Saviour, once have I dyed, and had not that one death been sufficient, I would have dyed a thousand deaths more to have saved your souls,
pity, pity me your jesus, save me your Saviour, once have I died, and had not that one death been sufficient, I would have died a thousand death's more to have saved your Souls,
why then do you sin again to renew my sufferings? O my Saviour, who will not leave to sinne that but hears thy voice in the gardens? lo the companions hearken unto thy voice, cause me to hear it:
why then do you sin again to renew my sufferings? Oh my Saviour, who will not leave to sin that but hears thy voice in the gardens? lo the Sodales harken unto thy voice, cause me to hear it:
it is I that have sinned, and if this be the fruit of it, let me rather be torn of beasts, be devoured of Worms, be violently pulled or haled with racks,
it is I that have sinned, and if this be the fruit of it, let me rather be torn of beasts, be devoured of Worms, be violently pulled or haled with racks,
First, of the universality: he tasted of death for every man, Heb. 2.9. and he gave himself a ransome for all men, 1 Tim. 2.6. and he purged our sinnes, saith my Text;
First, of the universality: he tasted of death for every man, Hebrew 2.9. and he gave himself a ransom for all men, 1 Tim. 2.6. and he purged our Sins, Says my Text;
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Our blessed Saviour, what is he but like a Royall Prince, who having many of his subjects in captivity of thraldome under a Forrein enemie, pays a full ransome for every one of them,
Our blessed Saviour, what is he but like a Royal Prince, who having many of his subject's in captivity of thraldom under a Foreign enemy, pays a full ransom for every one of them,
he made, upon the crosse a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sinnes of the world, but not all receive the benefit,
he made, upon the cross a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the Sins of the world, but not all receive the benefit,
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and resolve unfeignedly to take his yoke upon him, there is no number or notoriousnesse of sinne that can possibly hinder his gracious enterment at Gods mercy seat.
and resolve unfeignedly to take his yoke upon him, there is no number or notoriousness of sin that can possibly hinder his gracious Interment At God's mercy seat.
O then how heinously do they offend, who refuse to take Christ Jesus offered thus universally? if you ask who are they? I answer, they are offenders on both hands:
O then how heinously do they offend, who refuse to take christ jesus offered thus universally? if you ask who Are they? I answer, they Are offenders on both hands:
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Some there are, that howsoever Christ, and heaven, and salvation be offered unto them, yet so close do they stick and adhere to their sinnes, that they are loath to leave them,
some there Are, that howsoever christ, and heaven, and salvation be offered unto them, yet so close do they stick and adhere to their Sins, that they Are loath to leave them,
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yet not so much as one drop of all that bottomless depth of Christs mercie and bountie doth as yet belong unto any that lie in the state of unregeneratenesse,
yet not so much as one drop of all that bottomless depth of Christ mercy and bounty does as yet belong unto any that lie in the state of unregeneratenesse,
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and day after day in neglecting so great salvation, by chusing (upon a free offer of his soul saving bloud) to cleave rather to a lust (O horrible indignity!) then to Christ Jesus blessed for ever:
and day After day in neglecting so great salvation, by choosing (upon a free offer of his soul Saving blood) to cleave rather to a lust (Oh horrible indignity!) then to christ jesus blessed for ever:
should in cold bloud most wickedly and willingly, after so many intreaties, invitations, and offers, refuse this mighty change? Heaven and Earth may be astonished, Angels and all creatures may justly be amazed at this prodigious sottishnesse,
should in cold blood most wickedly and willingly, After so many entreaties, invitations, and offers, refuse this mighty change? Heaven and Earth may be astonished, Angels and all creatures may justly be amazed At this prodigious sottishness,
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because they are willing to sell all they have, for that one Pearl of great price, to part with profits, pleasures, preferments, their right hand, their right eye, every thing, any thing, rather then to leave Jesus Christ:
Because they Are willing to fell all they have, for that one Pearl of great price, to part with profits, pleasures, preferments, their right hand, their right eye, every thing, any thing, rather then to leave jesus christ:
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so that upon the matter, you must needs all confesse that you hereby judge your selves unworthy of everlasting life, that you are wilfull bloudy murtherers of your own souls:
so that upon the matter, you must needs all confess that you hereby judge your selves unworthy of everlasting life, that you Are wilful bloody murderers of your own Souls:
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nay, and if you go on without repentance, you may exspect that the hellish gnawing of Conscience for this one sinne of refusing Christ, may perhaps hold scale with the united horrours of all the rest whatsoever.
nay, and if you go on without Repentance, you may expect that the hellish gnawing of Conscience for this one sin of refusing christ, may perhaps hold scale with the united horrors of all the rest whatsoever.
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here is a generall invitation indeed, all men, all sinners, of all estates, of all kindes, of all conditions, whosoever you are, he keeps open house for you, Come and welcome.
Here is a general invitation indeed, all men, all Sinners, of all estates, of all Kinds, of all conditions, whosoever you Are, he keeps open house for you, Come and welcome.
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and to confesse, that without Christ they are utterly undone, and everlastingly damned, that may be ravisht with the thoughts and apprehensions of this invitation of Christ,
and to confess, that without christ they Are utterly undone, and everlastingly damned, that may be ravished with the thoughts and apprehensions of this invitation of christ,
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but yet so it is, that (considering their manifold grievous sinnes, sinnes of a scarlet die, of an horrid strain against knowledge, against conscience,
but yet so it is, that (considering their manifold grievous Sins, Sins of a scarlet die, of an horrid strain against knowledge, against conscience,
and that which troubles them most, for all these sinnes their sorrow being so little, and poor, and scant, and in no proportion answerable to them, they cannot, dare not;
and that which Troubles them most, for all these Sins their sorrow being so little, and poor, and scant, and in no proportion answerable to them, they cannot, Dare not;
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if they find sinne a burthen, then Christ invites them, they (whosoever they are) that stand at the staffs end, he desires them to lay aside their weapons and come in;
if they find sin a burden, then christ invites them, they (whosoever they Are) that stand At the staffs end, he Desires them to lay aside their weapons and come in;
and cast themselves upon Christ, let them say, it is not the greatnesse of their sinne, but a willingnesse to be still in their sinnes, which hinders them;
and cast themselves upon christ, let them say, it is not the greatness of their sin, but a willingness to be still in their Sins, which hinders them;
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or otherwise let them know, that sinnes, when men are truly sensible of them, should be the greatest incouragement, (rather then discouragement) to bring them in to our Saviour:
or otherwise let them know, that Sins, when men Are truly sensible of them, should be the greatest encouragement, (rather then discouragement) to bring them in to our Saviour:
Do they feel the heavie load of their sin? just then is Christ ready to take off the burthen: do they thirst after righteousness? just then is the fountain of the water of life set wide open unto them:
Do they feel the heavy load of their sin? just then is christ ready to take off the burden: do they thirst After righteousness? just then is the fountain of the water of life Set wide open unto them:
are they contrite and humble in spirit? just then are they become thrones for the high and lofty one that inhabiteth eternity to dwell in for ever. O then come and welcome!
Are they contrite and humble in Spirit? just then Are they become thrones for the high and lofty one that Inhabiteth eternity to dwell in for ever. Oh then come and welcome!
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and goodnesse of Christ Jesus is revealed and offered to all men universally; yet our Saviour takes none but such as are willing to take upon them his yoke;
and Goodness of christ jesus is revealed and offered to all men universally; yet our Saviour Takes none but such as Are willing to take upon them his yoke;
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in a word, he purgeth none, or cleanseth none by his bloud from all sin, but such as walk in the light as God is in the light, who make conscience of detesting and declining all sins,
in a word, he Purgeth none, or Cleanseth none by his blood from all since, but such as walk in the Light as God is in the Light, who make conscience of detesting and declining all Sins,
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It is true indeed, and we cannot but maintain it, that to justification nothing but faith is required, but this caution must be added, it must be a faith that purifies the heart, that works an universall change, that shews it self in the fruits:
It is true indeed, and we cannot but maintain it, that to justification nothing but faith is required, but this caution must be added, it must be a faith that Purifies the heart, that works an universal change, that shows it self in the fruits:
if therefore any of us would come in, let us have ready our answer, as a late Divine speaks the dialogue betwixt Christ and a true Christian on this manner:
if Therefore any of us would come in, let us have ready our answer, as a late Divine speaks the dialogue betwixt christ and a true Christian on this manner:
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First, (saith he) when God hath enlightened the eyes of a man, that he can see where this treasure is, what then? Why (saith the Christian) I am so enflamed with the love of it, that I will have it whatsoever it cost me:
First, (Says he) when God hath enlightened the eyes of a man, that he can see where this treasure is, what then? Why (Says the Christian) I am so inflamed with the love of it, that I will have it whatsoever it cost me:
Why (saith Christ) wilt thou curb thine affections? wilt thou give up thy life? wilt thou be content to sell all thou hast? I will do it (saith the Christian) with all my heart, I am content to sell all that I have, nothing is so dear unto me but I will part with it, my right hand, my right eye:
Why (Says christ) wilt thou curb thine affections? wilt thou give up thy life? wilt thou be content to fell all thou hast? I will do it (Says the Christian) with all my heart, I am content to fell all that I have, nothing is so dear unto me but I will part with it, my right hand, my right eye:
I say for our sinnes ] effectually, if we believe in his Name, for it was for us he died, and they were our sinnes he purged, and this is that great benefit we receive from our Saviour, in that he by himself hath purged our sinns.
I say for our Sins ] effectually, if we believe in his Name, for it was for us he died, and they were our Sins he purged, and this is that great benefit we receive from our Saviour, in that he by himself hath purged our Sins.
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these relapses are they we had need to fear indeed, for in them the diseases are more dangerous, sinns are more pernicious, and men become seven times more the children of Sathan then ever they were before.
these relapses Are they we had need to Fear indeed, for in them the diseases Are more dangerous, Sins Are more pernicious, and men become seven times more the children of Sathan then ever they were before.
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thus like a glorious Sun that breaks through the watrie clouds ere it appear unto us, our Saviour (the Sun of Righteousness) shoots forth his rayes of Majesty through all his sufferings on a dejected sinner. Two malefactours suffer with him, the one railes on him, saying,
thus like a glorious Sun that breaks through the watery Clouds ere it appear unto us, our Saviour (the Sun of Righteousness) shoots forth his rays of Majesty through all his sufferings on a dejected sinner. Two malefactors suffer with him, the one rails on him, saying,
Lord remember me; is it not strange, that through so many, such thick clouds of misery, this dying thief should behold his glory? but where grace aboundeth, what marvel is it? The Naturall man knoweth not the things of God,
Lord Remember me; is it not strange, that through so many, such thick Clouds of misery, this dying thief should behold his glory? but where grace Aboundeth, what marvel is it? The Natural man Knoweth not the things of God,
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No sooner was this penitent thief converted a Christian, but on a sudden, even on the very rack of torture he confesseth himself a sinner, and Christ his Saviour;
No sooner was this penitent thief converted a Christian, but on a sudden, even on the very rack of torture he Confesses himself a sinner, and christ his Saviour;
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Thus pouring out his soul in prayer, the Bridegroom that became an Harp, saith Bernard, (his Crosse being the wood, himself stretcht on it the strings,
Thus pouring out his soul in prayer, the Bridegroom that became an Harp, Says Bernard, (his Cross being the wood, himself stretched on it the strings,
and his words the sound) heark how he warbles the most heavenly musick that was ever chanted to a departing soul, To day shalt thou be with me in Paradise.
and his words the found) hark how he warbles the most heavenly music that was ever chanted to a departing soul, To day shalt thou be with me in Paradise.
when? to day ] what? thou shalt be with me ] where? in Paradise. ] Not a word but speaks comfort to the afflicted soul, be he howsoever afflicted for the present,
when? to day ] what? thou shalt be with me ] where? in Paradise. ] Not a word but speaks Comfort to the afflicted soul, be he howsoever afflicted for the present,
These are those four heads that issue out of Eden, may God give a blessing to the watering, that you may bear good fruit till you are planted in that garden, whereof it is spoken, To day shalt thou be with me in Paradise.
These Are those four Heads that issue out of Eden, may God give a blessing to the watering, that you may bear good fruit till you Are planted in that garden, whereof it is spoken, To day shalt thou be with me in Paradise.
and what is he lesse that bestows Kingdomes on his servants? here was a poor man desires onely to be remembred of him, and in stead of remembring him, he tells him he shall be with him: how? but as a coheir of his Kingdome.
and what is he less that bestows Kingdoms on his Servants? Here was a poor man Desires only to be remembered of him, and in stead of remembering him, he tells him he shall be with him: how? but as a coheir of his Kingdom.
there then must we search and see, and if our hearts be rightly qualified, thence may we draw that fulness of perswasion with Abraham who staggered not at Gods promises, being fully perswaded, that what he had promised he was able to perform, Rom. 4.21. This doctrine we have confirmed by David, Psal, 35.3. Say unto my soul, I am thy salvation.
there then must we search and see, and if our hearts be rightly qualified, thence may we draw that fullness of persuasion with Abraham who staggered not At God's promises, being Fully persuaded, that what he had promised he was able to perform, Rom. 4.21. This Doctrine we have confirmed by David, Psalm, 35.3. Say unto my soul, I am thy salvation.
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as godly sorrow desire of pardon, love of righteousnesse, faith in Christ, for he that believeth on the Sonne of God, hath the witnesse in himself, saith the Apostle.
as godly sorrow desire of pardon, love of righteousness, faith in christ, for he that Believeth on the Son of God, hath the witness in himself, Says the Apostle.
first, by what meanes the Spirit of God gives this particular assurance? secondly, how a man may discern betwixt the assurance of this Spirit, and the illusion of Satan, who is the spirit of lies?
First, by what means the Spirit of God gives this particular assurance? secondly, how a man may discern betwixt the assurance of this Spirit, and the illusion of Satan, who is the Spirit of lies?
To the first we say, the means is either by an immediate revelation, or by a particular application of the promises in the Gospel, in form of an experimentall syllogisme,
To the First we say, the means is either by an immediate Revelation, or by a particular application of the promises in the Gospel, in from of an experimental syllogism,
but if the work be wrought, and I feel this faith within my soul, what need I doubt but this assumption is true, I believe on the Son? Yet I hear some complain, they have neither sight nor sense of faith:
but if the work be wrought, and I feel this faith within my soul, what need I doubt but this Assump is true, I believe on the Son? Yet I hear Some complain, they have neither sighed nor sense of faith:
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and faith, that in the calmnesse of a Christian course shines, & shews it self clearly to the sanctified heart, may sometimes in the damp of spirituall desertion,
and faith, that in the calmness of a Christian course shines, & shows it self clearly to the sanctified heart, may sometime in the damp of spiritual desertion,
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or end of our naturall life, as most needfull times, then doth Gods spirit speak comfortably to us, whispering to our souls the assurance of our happinesse, that we shall be inheritours of his Kingdome.
or end of our natural life, as most needful times, then does God's Spirit speak comfortably to us, whispering to our Souls the assurance of our happiness, that we shall be inheritors of his Kingdom.
for instance, many a faithfull soul, that makes conscience of sinne, lies and languishes upon the rack of fears and terrours, he shels nothing but a dead heart,
for instance, many a faithful soul, that makes conscience of sin, lies and Languishes upon the rack of fears and terrors, he shells nothing but a dead heart,
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and thus if he do, then may he with freedome of spirit say, I believe on the Sonne, whence ariseth this conclusion, which is the testimonie of Gods Spirit, therefore I shall be saved.
and thus if he do, then may he with freedom of Spirit say, I believe on the Son, whence arises this conclusion, which is the testimony of God's Spirit, Therefore I shall be saved.
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First, the testimony of Gods Spirit is ever agreeable to the Word, and thus to trie us, the Scripture tels us, that Whosoever is born of God, doth not commit sinne, 1 John 3.9. which is not to be understood simply of the act of sinning, for who can say, my heart is clean? but in this sense, he doth not commit sinne, that is, he makes not a trade of sinne, it doth not reign in him;
First, the testimony of God's Spirit is ever agreeable to the Word, and thus to try us, the Scripture tells us, that Whosoever is born of God, does not commit sin, 1 John 3.9. which is not to be understood simply of the act of sinning, for who can say, my heart is clean? but in this sense, he does not commit sin, that is, he makes not a trade of sin, it does not Reign in him;
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if then thou allowest any lust in thine heart, or goest on in the willing practice of any one known sin & yet hast a conceit that thou art sure of salvation,
if then thou allowest any lust in thine heart, or goest on in the willing practice of any one known since & yet hast a conceit that thou art sure of salvation,
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& therefore like Jonahs gourd, when affliction comes, it withers on a sudden. Fourthly, the testimonie of Gods Spirit is often exercised and accompanied with fears, and jealousies, and doubts, and distrusts;
& Therefore like Jonahs gourd, when affliction comes, it withers on a sudden. Fourthly, the testimony of God's Spirit is often exercised and accompanied with fears, and jealousies, and doubts, and distrusts;
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and varieties of temptations, which many times will drive the soul thus distrest to cry mightily to God, to re-examine her grounds, to confirm her watch, to resort for counsell where it may be had;
and varieties of temptations, which many times will drive the soul thus distressed to cry mightily to God, to re-examine her grounds, to confirm her watch, to resort for counsel where it may be had;
whilest on the contrary the deluded man is alwaies alike peremptorie in his confidence, you shall not take him at any time without a bold perswasion, that he hopes to be saved as wel as the best,
whilst on the contrary the deluded man is always alike peremptory in his confidence, you shall not take him At any time without a bold persuasion, that he hope's to be saved as well as the best,
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and sometimes (to our unspeakable comfort) with a secret, still, heart-ravishing voice thus speaks to our consciences, thou shalt be ] thou shalt be ] with me in paradise.
and sometime (to our unspeakable Comfort) with a secret, still, heart-ravishing voice thus speaks to our Consciences, thou shalt be ] thou shalt be ] with me in paradise.
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You see the testimonie of Gods Spirit, how it works in us, and how it is discerned by us; it works in us by a particular application of the promises in the Gospel,
You see the testimony of God's Spirit, how it works in us, and how it is discerned by us; it works in us by a particular application of the promises in the Gospel,
what is here comparable to it? riches are deceitfull, pleasure is a toy, the world is but a bubble, onely our assurance of Heaven is the onely reall comfort that we have on earth;
what is Here comparable to it? riches Are deceitful, pleasure is a toy, the world is but a bubble, only our assurance of Heaven is the only real Comfort that we have on earth;
and therefore in Gods fear let us examine the testimonie of our spirits by the inward tokens, and by the outward fruits: let us examine the testimonie of Gods Spirit by the means and the difference; and if we find both these testimonies to accord within us,
and Therefore in God's Fear let us examine the testimony of our spirits by the inward tokens, and by the outward fruits: let us examine the testimony of God's Spirit by the means and the difference; and if we find both these testimonies to accord within us,
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but who can tell the joy that entred into him before he entred into Heaven? you may guesse it by his desire to be remembred of Christ when he came into his Kingdome;
but who can tell the joy that entered into him before he entered into Heaven? you may guess it by his desire to be remembered of christ when he Come into his Kingdom;
] Thus farre of the certainty of his salvation, thou shalt be: ] but as the grant is sweet that is certain, so is it yet more acceptable if done with expedition: and here is both the certainty, and expedition, thou shalt be, when? to day ] with me in paradise.
] Thus Far of the certainty of his salvation, thou shalt be: ] but as the grant is sweet that is certain, so is it yet more acceptable if done with expedition: and Here is both the certainty, and expedition, thou shalt be, when? to day ] with me in paradise.
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but the Lord gives him that he asks upon his first motion, to day, ere the Sun be down, the Kingdome shall be thine, thou shalt be with me in Paradise.
but the Lord gives him that he asks upon his First motion, to day, ere the Sun be down, the Kingdom shall be thine, thou shalt be with me in Paradise.
Christ giving up the ghost, his soul descended into hel, and the very same day was this Malefactour partaker of Christs beatificall vision, with the other Patriarchs in Limbus.
christ giving up the ghost, his soul descended into hell, and the very same day was this Malefactor partaker of Christ beatifical vision, with the other Patriarchs in Limbus.
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If this be not a misconstruction, I am sure it is no literall Exposition, and me thinks a very strange kind of figure it is, to expresse Christs ascent into Paradise by his descent into hell. Others more probably understand Christs abode in the grave for the space of three dayes.
If this be not a misconstruction, I am sure it is no literal Exposition, and me thinks a very strange kind of figure it is, to express Christ ascent into Paradise by his descent into hell. Others more probably understand Christ Abided in the grave for the Molle of three days.
Now the Thief (seeing that Christ was first of all crucified, and therefore in all likelihood should first of all die) makes his request to this effect;
Now the Thief (seeing that christ was First of all Crucified, and Therefore in all likelihood should First of all die) makes his request to this Effect;
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the first Adam sinned against God, and was presently cast out of Paradise: the second having made a satisfaction for sinne, must presently enter into Paradise.
the First Adam sinned against God, and was presently cast out of Paradise: the second having made a satisfaction for sin, must presently enter into Paradise.
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Now there is no entrance but in regard of the soul, or man-hood, and therefore to apply it to the God-head, were to abolish this analogy betwixt the first and second Adam.
Now there is no Entrance but in regard of the soul, or manhood, and Therefore to apply it to the Godhead, were to Abolah this analogy betwixt the First and second Adam.
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These reasons are weighty, but should we say with Austin, That Christ in his soul went down into hell, one of our Worthies can tell us, that Christs soul, united to his God-head, might do all that,
These Reasons Are weighty, but should we say with Austin, That christ in his soul went down into hell, one of our Worthies can tell us, that Christ soul, united to his Godhead, might do all that,
To this agrees another, that we have no warrant in Gods Word, so to fasten Christs soul unto hell for all the time of his death, but that it might be in Paradise before it descended into hel.
To this agrees Another, that we have no warrant in God's Word, so to fasten Christ soul unto hell for all the time of his death, but that it might be in Paradise before it descended into hell.
in this case were not a quick riddance his best remedie? were not the news of death better then a lingring life? Lo then to his eternall comfort, Christ our Saviour (in the same condemnation) grants him his desire:
in this case were not a quick riddance his best remedy? were not the news of death better then a lingering life? Lo then to his Eternal Comfort, christ our Saviour (in the same condemnation) grants him his desire:
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while he is even gasping in deaths pangs, he is carried on a sudden from earth to heaven, from his Crosse to Paradise, from a world of wo to a kingdome of happiness and eternall blisse.
while he is even gasping in death's pangs, he is carried on a sudden from earth to heaven, from his Cross to Paradise, from a world of woe to a Kingdom of happiness and Eternal bliss.
Suppose you a poor man in the night time out of his way, wandring alone upon the mountains, far from companie, destitute of money, beaten with rain, terrified with thunder, stiff with cold, wearied with labour, famished with hunger,
Suppose you a poor man in the night time out of his Way, wandering alone upon the Mountains, Far from company, destitute of money, beaten with rain, terrified with thunder, stiff with cold, wearied with labour, famished with hunger,
and rich palace furnished with all kind of clear lights, warm fire, sweet smels, dainty meats, soft beds, pleasant musick, fine apparell, honourable company,
and rich palace furnished with all kind of clear lights, warm fire, sweet smells, dainty Meats, soft Beds, pleasant music, fine apparel, honourable company,
Imagine with your selves what joy was that, when he met our Saviour in his glorie, whom that very day, he had seen buffeted, scourged, crowned, crucified;
Imagine with your selves what joy was that, when he met our Saviour in his glory, whom that very day, he had seen buffeted, scourged, crowned, Crucified;
in the morning you might have seen Christ and this Thief hanging on two Crosses, their bodies stretched, their veins opened, their hands and feet bleeding in abundance, the one desiring to be remembred of the other,
in the morning you might have seen christ and this Thief hanging on two Crosses, their bodies stretched, their Veins opened, their hands and feet bleeding in abundance, the one desiring to be remembered of the other,
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but our Saviour performs his promise of meeting him in Paradise, at which meeting the Angels sing, the Saints rejoyce, all Harps warble, all Hands clap for joy, and the poor soul of this penitent Thief, ravished with delight, what does it,
but our Saviour performs his promise of meeting him in Paradise, At which meeting the Angels sing, the Saints rejoice, all Harps warble, all Hands clap for joy, and the poor soul of this penitent Thief, ravished with delight, what does it,
And if this be his case, who will not say with Balaam, Let me die the death of the righteous and let my last end be like his? O let us (I beseech you) present unto our souls the blessed condition to come,
And if this be his case, who will not say with balaam, Let me die the death of the righteous and let my last end be like his? Oh let us (I beseech you) present unto our Souls the blessed condition to come,
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what will a man care for crosses, and losses, and disgraces in the world, that thinks of an heavenly Kingdome? What will a man care for ill usage in his Pilgrim•ge,
what will a man care for Crosses, and losses, and disgraces in the world, that thinks of an heavenly Kingdom? What will a man care for ill usage in his Pilgrim•ge,
and therefore Ig••••• i• a burn••g 〈 … 〉 say 〈 … 〉 gallows, beasts, breaking of my bones, quartering of •y 〈 … 〉 ••••s••ng of my body all the torments of devils, let them come upon me,
and Therefore Ig••••• i• a burn••g 〈 … 〉 say 〈 … 〉 gallows, beasts, breaking of my bones, quartering of •y 〈 … 〉 ••••s••ng of my body all the torments of Devils, let them come upon me,
and well ••g•• he say it, that knew what a ch•nge would be one day 〈 ◊ 〉 never was cold shadow so pleasant 〈 ◊ 〉 hot Summer, never was 〈 ◊ 〉 so delightfull after •••our,
and well ••g•• he say it, that knew what a ch•nge would be one day 〈 ◊ 〉 never was cold shadow so pleasant 〈 ◊ 〉 hight Summer, never was 〈 ◊ 〉 so delightful After •••our,
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as shall be this •e•t of heaven to an afflicted •our coming thither out of this valley of tears, O then what service should we do? what pain should we suffer to attain this •est? were it to runne through fire and water, were it (as Augustine said) to suffer every day torments you, the very torments of Hell yet should we be con•en• to a•••e it;
as shall be this •e•t of heaven to an afflicted •our coming thither out of this valley of tears, Oh then what service should we do? what pain should we suffer to attain this •est? were it to run through fire and water, were it (as Augustine said) to suffer every day torments you, the very torments of Hell yet should we be con•en• to a•••e it;
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now abhorre sinnes past, sue out a pardon, call upon Christ with this Thief on the Crosse, Lord, remember me, remember me now thou art in thy Kingdome;
now abhor Sins past, sue out a pardon, call upon christ with this Thief on the Cross, Lord, Remember me, Remember me now thou art in thy Kingdom;
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We have dispatcht with expedition this dispatch, this expedition, to day ] the next day you shall hear the happinesse of this grant, which is the societie of our Saviour, thou shalt be: with whom? with me ] in paradise.
We have dispatched with expedition this dispatch, this expedition, to day ] the next day you shall hear the happiness of this grant, which is the society of our Saviour, thou shalt be: with whom? with me ] in paradise.
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ANd is he of the Societie of Jesus? yes, though no Jesuite neither, for they were not then hatcht) but what noble order is this, where the Saints sing, Angels minister, Archangels rule, Principalities triumph, Powers rejoyce, Dominations govern, Virtues shine, Thrones glitter, Cherubims give light, Seraphins burn in love, and all that heavenly company ascribe and ever give all laud and praises unto God their Maker? here is a Societie indeed, (I mean not of Babylon, but Jerusalem ) whither Jesus our Saviour admits all his servants,
ANd is he of the Society of jesus? yes, though no Jesuit neither, for they were not then hatched) but what noble order is this, where the Saints sing, Angels minister, Archangels Rule, Principalities triumph, Powers rejoice, Dominations govern, Virtues shine, Thrones glitter, Cherubims give Light, Seraphim burn in love, and all that heavenly company ascribe and ever give all laud and praises unto God their Maker? Here is a Society indeed, (I mean not of Babylon, but Jerusalem) whither jesus our Saviour admits all his Servants,
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but singing unto him those heavenly songs of praise & glory world without end: there are those tender infants ( an hundred forty four thousand, Revel. 14.1. ) not now under Herods knife bleeding unto death, but harping on their harps, and following the Lamb whithersoever he goeth:
but singing unto him those heavenly songs of praise & glory world without end: there Are those tender Infants (an hundred forty four thousand, Revel. 14.1.) not now under Herods knife bleeding unto death, but harping on their harps, and following the Lamb whithersoever he Goes:
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yea, how happie will that day be to thee, when thou shalt meet all the Patriarchs, Prophets, Apostles, Disciples, Innocents, Martyrs, the Saints, and servants of the King of Heaven? why thus happie and blessed, is this penitent Thief:
yea, how happy will that day be to thee, when thou shalt meet all the Patriarchs, prophets, Apostles, Disciples, Innocents, Martyrs, the Saints, and Servants of the King of Heaven? why thus happy and blessed, is this penitent Thief:
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and (Lord) what a joy entred into his soul, when his soul entred into his masters joy? Tell me (could I speak with thee that dwellest in the Heavens) what a day was that,
and (Lord) what a joy entered into his soul, when his soul entered into his Masters joy? Tell me (could I speak with thee that dwellest in the Heavens) what a day was that,
when stepping from the Crosse, and conducted to Paradise, thou wast there received with all honourable companies and troops above? there did the Patriarchs meet thee,
when stepping from the Cross, and conducted to Paradise, thou wast there received with all honourable companies and troops above? there did the Patriarchs meet thee,
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But more then so, thou shalt be with me ] and therefore with my Angels: Lo here a blessed companie indeed, these are the heavenly Choristers eternally singing Jehovahs praise:
But more then so, thou shalt be with me ] and Therefore with my Angels: Lo Here a blessed company indeed, these Are the heavenly Choristers eternally singing Jehovahs praise:
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and glory, and power for thou hast created all things, and for thy sake they are and were cre•••d O heavenly harmony consisting of ten thousand times ten thousand various sorts of Musick!
and glory, and power for thou hast created all things, and for thy sake they Are and were cre•••d Oh heavenly harmony consisting of ten thousand times ten thousand various sorts of Music!
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and the number of them was ten thousand times ten thousand, thousand of thousands these are the shining and singing Starres of which God told his servant Job, The morning starres sing together,
and the number of them was ten thousand times ten thousand, thousand of thousands these Are the shining and singing Stars of which God told his servant Job, The morning Stars sing together,
These are the winged Ch•risters of 〈 ◊ 〉, whom John the Divine heard singing their song of Hallelujah and Hosanna, I heard (saith he) the voice of a great multitude,
These Are the winged Ch•risters of 〈 ◊ 〉, whom John the Divine herd singing their song of Hallelujah and Hosanna, I herd (Says he) the voice of a great multitude,
as the voice of many waters the voice of •any Angels, singing, and saying Hallelujah and again Hallelujah these are the nimble Posts of heaven, whom Jacob say• thing 〈 ◊ 〉 and down the Ladder: these are the Protectours of the godly whose aid God promised the Israelites; Behold, I send an Angel before thee to keep thee in the way,
as the voice of many waters the voice of •any Angels, singing, and saying Hallelujah and again Hallelujah these Are the nimble Posts of heaven, whom Jacob say• thing 〈 ◊ 〉 and down the Ladder: these Are the Protectors of the godly whose aid God promised the Israelites; Behold, I send an Angel before thee to keep thee in the Way,
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these are the armies of God, who meeting Jacob in his journey, he said this is Gods Hosts these are the Spirits and Ministers of God whom David describing by the purity of their substance,
these Are the armies of God, who meeting Jacob in his journey, he said this is God's Hosts these Are the Spirits and Ministers of God whom David describing by the purity of their substance,
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They are shining and singing stars winged choristers, nimble Posts of heaven, Protectours of the godly guardians of children, the armies of the Almighty, the Spirits and Ministers of the great Jehovah.
They Are shining and singing Stars winged choristers, nimble Posts of heaven, Protectors of the godly guardians of children, the armies of the Almighty, the Spirits and Ministers of the great Jehovah.
but a man? Here is the solace of Saints, when they shal see & say, who is yond that rules on the Throne of heaven? who is yond that sits on the right hand of God the Father? and they shal answer themselves again, it is he that for us became man;
but a man? Here is the solace of Saints, when they shall see & say, who is yond that rules on the Throne of heaven? who is yond that sits on the right hand of God the Father? and they shall answer themselves again, it is he that for us became man;
for the salvation, it is he that of our souls hath took upon him a body & soul. And think now with thy self whosoever thou art that readst (if thou wilt but spend thy few evil dayes in his fear,
for the salvation, it is he that of our Souls hath took upon him a body & soul. And think now with thy self whosoever thou art that Readest (if thou wilt but spend thy few evil days in his Fear,
and so rejoyced to see him in the Manger, what will it be to thee to see him sitting and glittering in his glory? If John Baptist did leap at his presence in his mothers belly, what shall his presence do in his royall and eternall Kingdome? It passeth all other glories (saith Austin) to be admitted to the inestimable sight of Christ his face, and to receive the beams of glory from the brightnesse of his Majestie:
and so rejoiced to see him in the Manger, what will it be to thee to see him sitting and glittering in his glory? If John Baptist did leap At his presence in his mother's belly, what shall his presence do in his royal and Eternal Kingdom? It passes all other Glories (Says Austin) to be admitted to the inestimable sighed of christ his face, and to receive the beams of glory from the brightness of his Majesty:
Alas, who would not be so? O most sweet Saviour (saith one devoutly) when shall this joyfull day come? when shall I appear before thy face? when shall I be filled with thy excellent beautie? when shall I see that countenance of thine, which the very Angels themselves are so desirous to behold? an happie time sure will it be to each faithfull soul:
Alas, who would not be so? Oh most sweet Saviour (Says one devoutly) when shall this joyful day come? when shall I appear before thy face? when shall I be filled with thy excellent beauty? when shall I see that countenance of thine, which the very Angels themselves Are so desirous to behold? an happy time sure will it be to each faithful soul:
Nor was this all, thou shalt be with me, ] not onely with my soul, but with my God-head: this indeed was the height of blisse, the very soul of heavens joy it self;
Nor was this all, thou shalt be with me, ] not only with my soul, but with my Godhead: this indeed was the height of bliss, the very soul of heavens joy it self;
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set aside this, and crown a man with the Empire of all the earth, the splendour of heaven, the royall endowments of a glorified soul, the sweetest company of Saints and Angels,
Set aside this, and crown a man with the Empire of all the earth, the splendour of heaven, the royal endowments of a glorified soul, the Sweetest company of Saints and Angels,
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I denie not but the other joyes in heaven are transcendent and ravishing, but they are all no better then accessories to this principall, drops to this Ocean, glimpses to this Sunne.
I deny not but the other Joys in heaven Are transcendent and ravishing, but they Are all no better then accessories to this principal, drops to this Ocean, glimpses to this Sun.
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first, by the understanding; secondly, by the will. The understanding is filled by a clear glorious sight of God, called Beatificall vision; we shall see him face to face, saith Paul, 1 Cor. 13.12. We shall see him as he is, saith John, 1 John 3.2.
First, by the understanding; secondly, by the will. The understanding is filled by a clear glorious sighed of God, called Beatifical vision; we shall see him face to face, Says Paul, 1 Cor. 13.12. We shall see him as he is, Says John, 1 John 3.2.
and thus shall we see and know that glorious mystery of the Trinitie, the goodnesse of the Father, the wisdome of the Sonne, the love and comfortable fellowship of the holy Spirit;
and thus shall we see and know that glorious mystery of the Trinity, the Goodness of the Father, the Wisdom of the Son, the love and comfortable fellowship of the holy Spirit;
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for what can the soul desire, God will not be unto her? It is he that is eminently in himself beauty to our eyes, musick to our ears, honey to our mouthes, perfume to our nostrils, light to our understanding, delight to our will, continuation of eternitie to our memorie;
for what can the soul desire, God will not be unto her? It is he that is eminently in himself beauty to our eyes, music to our ears, honey to our mouths, perfume to our nostrils, Light to our understanding, delight to our will, continuation of eternity to our memory;
in him shall we enjoy all the varieties of times, all the beautie of creatures, all the pleasures of Paradise. Blessed Thief, what a glory was this to be admitted to the societie of Christ in his Deitie!
in him shall we enjoy all the varieties of times, all the beauty of creatures, all the pleasures of Paradise. Blessed Thief, what a glory was this to be admitted to the society of christ in his Deity!
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thou shalt be with me? ] how then should he be but happie? Where could he be ill with him? where could he be well without him? In thy presence there is fulnesse of joy,
thou shalt be with me? ] how then should he be but happy? Where could he be ill with him? where could he be well without him? In thy presence there is fullness of joy,
Blessed are all they that live in thy house, O Lord, for they shall praise thee eternally world without end, Psal. 84.4. You see now Heavens societie, they are Saints and Angels, and Christ, and God blessed for ever and ever.
Blessed Are all they that live in thy house, Oh Lord, for they shall praise thee eternally world without end, Psalm 84.4. You see now Heavens society, they Are Saints and Angels, and christ, and God blessed for ever and ever.
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Who then would not forsake Father and Mother, the dearest fellowship of this world to be with Christ in his Kingdome? You that love one another in the deepest bonds, who cannot part out of this life but with the survivours grief, and hearts break:
Who then would not forsake Father and Mother, the dearest fellowship of this world to be with christ in his Kingdom? You that love one Another in the Deepest bonds, who cannot part out of this life but with the survivors grief, and hearts break:
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but when) Christ our Saviour shall gladly welcome you (every one of you) into his societie, thou shalt be with me, ] and let me speak to the joy of us all, I mean all broken-hearted Christians, (as for you that are profane ones, you have your portion here,
but when) christ our Saviour shall gladly welcome you (every one of you) into his society, thou shalt be with me, ] and let me speak to the joy of us all, I mean all brokenhearted Christians, (as for you that Are profane ones, you have your portion Here,
to this purpose saith the Apostle, Our conversation is in heaven, from whence we look for the Saviour, Phil. 3.20. He was assured of heaven, and therefore he conversed as a Citizen of heaven before he came there, every way he ••rried himself (as much as earth would suffer him) like them that live in heaven:
to this purpose Says the Apostle, Our Conversation is in heaven, from whence we look for the Saviour, Philip 3.20. He was assured of heaven, and Therefore he conversed as a Citizen of heaven before he Come there, every Way he ••rried himself (as much as earth would suffer him) like them that live in heaven:
Deceive not your selves, neither Whoremongers, no Adulterers, nor Extortioners, nor the like shall enter into the Kingdome of God, 1 Cor. 6.9. Do men who live in these sinnes without all remorse or repentance ever think to go to heaven? is it possible that ever any flesh should go out of the puddle into Paradise? no, no, Away ye workers of iniquitie, I know you not, saith our Saviour:
Deceive not your selves, neither Whoremongers, no Adulterers, nor Extortioners, nor the like shall enter into the Kingdom of God, 1 Cor. 6.9. Do men who live in these Sins without all remorse or Repentance ever think to go to heaven? is it possible that ever any Flesh should go out of the puddle into Paradise? no, no, Away you workers of iniquity, I know you not, Says our Saviour:
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ANd where was that? our Adversaries say in Limbus, and yet (to give them their due) Bellarmine so means not as that Limbus was Paradise, but that in Limbus this thief had his Paradise, to wit, the vision of God:
ANd where was that? our Adversaries say in Limbus, and yet (to give them their endue) Bellarmine so means not as that Limbus was Paradise, but that in Limbus this thief had his Paradise, to wit, the vision of God:
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for the one (saith Moses) was a garden Eastward in Eden, Gen 2.8. and the other (saith Paul ) was in heaven, which he calls the third heaven, 2. Cor. 12.2. and that Paradise in my Text must be understood of Heaven, this resemblance confirms;
for the one (Says Moses) was a garden Eastward in Eden, Gen 2.8. and the other (Says Paul) was in heaven, which he calls the third heaven, 2. Cor. 12.2. and that Paradise in my Text must be understood of Heaven, this resemblance confirms;
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So then this Paradise whither Christ is gone, and this Thief went with him, what is it? but as Paul calls it, the third heaven? or as the Thief himself styled it in his prayer to our Saviour, Remember me; where? in thy Kingdome.
So then this Paradise whither christ is gone, and this Thief went with him, what is it? but as Paul calls it, the third heaven? or as the Thief himself styled it in his prayer to our Saviour, remember me; where? in thy Kingdom.
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And if this be it we call Paradise, what can we say of it? It is not for us (saith Bernard) in these earthly bodies to mount into the Clouds, to pierce this fulnesse of light to break into this bottomlesse depth of glory;
And if this be it we call Paradise, what can we say of it? It is not for us (Says Bernard) in these earthly bodies to mount into the Clouds, to pierce this fullness of Light to break into this bottomless depth of glory;
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And yet because God in his Word doth here give us a taste of heaven, by comparing it with the most precious things that are on earth, let us follow him so far as he hath revealed it, and no further.
And yet Because God in his Word does Here give us a taste of heaven, by comparing it with the most precious things that Are on earth, let us follow him so Far as he hath revealed it, and no further.
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What more pleasant then life? and what life better then where is variety of pleasure? here is a tree of life, and the life of the tree; a Tree of life that renews life to the eaters,
What more pleasant then life? and what life better then where is variety of pleasure? Here is a tree of life, and the life of the tree; a Tree of life that renews life to the eaters,
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such are the varieties of heavens joyes, where youth flourisheth that never waxeth old, change of delights and choise too entreth that never knoweth end.
such Are the varieties of heavens Joys, where youth flourishes that never Waxes old, change of delights and choice too entereth that never Knoweth end.
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Iohn that calls this place Paradise, Revel. 2. calls this Paradise a City, Rev. 21. and hereof he gives us the quantitie and quality, the bignesse and beauty:
John that calls this place Paradise, Revel. 2. calls this Paradise a city, Rev. 21. and hereof he gives us the quantity and quality, the bigness and beauty:
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Secondly, for the beautie of it, The Walls (saith he) are of Iasper, and the foundation of the Walls garnished with all manner of precious stones, the twelve gates are of pearls,
Secondly, for the beauty of it, The Walls (Says he) Are of Iasper, and the Foundation of the Walls garnished with all manner of precious stones, the twelve gates Are of Pearls,
you may ghesse at the measurable magnitude of this Citie, by those many Mansions, spoken of by Christ, John 14.2. In my Fathers house are many Mansions:
you may guess At the measurable magnitude of this city, by those many Mansions, spoken of by christ, John 14.2. In my Father's house Are many Mansions:
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but of will, They believe not in him who hath prepared these seats for them. And ghesse it you may by that incredible distance betwixt Heaven and Earth.
but of will, They believe not in him who hath prepared these seats for them. And guess it you may by that incredible distance betwixt Heaven and Earth.
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Some Astronomers compute, that betwixt us onely and the starrie Frmament, there is no lesse then seventy four Millions, seven hundred three thousand, one hundred, eighty miles;
some Astronomers compute, that betwixt us only and the starry Firmament, there is no less then seventy four Millions, seven hundred three thousand, one hundred, eighty miles;
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Canst thou by searching find out God? — it is as high as heaven, what canst thou do? Job 11.8. Secondly, If such be the immensity, what think you is the beauty? It is a most glorious Citie, whose walls are of Iasper, whose building is of gold, whose gates are of pearls, whose foundation of precious stones: and if such be the gates and streets, what then are the inner rooms? what are the dining Chambers? what are the lodging rooms? O how unspeakable is the glory of this Citie!
Canst thou by searching find out God? — it is as high as heaven, what Canst thou do? Job 11.8. Secondly, If such be the immensity, what think you is the beauty? It is a most glorious city, whose walls Are of Iasper, whose building is of gold, whose gates Are of Pearls, whose Foundation of precious stones: and if such be the gates and streets, what then Are the inner rooms? what Are the dining Chambers? what Are the lodging rooms? O how unspeakable is the glory of this city!
for what is an earthly Kingdome to this heavenly Paradise? where is mirth without sadness, health without sorrow, life without labour, light without darknesse, where every Saint is a King, adorned with light as with a garment, and clad in the richest robes that God bestows upon a creature.
for what is an earthly Kingdom to this heavenly Paradise? where is mirth without sadness, health without sorrow, life without labour, Light without darkness, where every Saint is a King, adorned with Light as with a garment, and clad in the Richest robes that God bestows upon a creature.
But that which more especially commends the beauty of this Citie, is the lustre of it, There is (saith Iohn) no need of Sun or Moon, it is verus NONLATINALPHABET, wholly light it self, not like the starrie firmament, bespangled here and there with glittering spots.
But that which more especially commends the beauty of this city, is the lustre of it, There is (Says John) no need of Sun or Moon, it is verus, wholly Light it self, not like the starry firmament, bespangled Here and there with glittering spots.
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to whom God answered, thou canst not see my face and live, — but I will put thee in a cleft of the rock, and will cover thee with my hand while my glory passeth by;
to whom God answered, thou Canst not see my face and live, — but I will put thee in a cleft of the rock, and will cover thee with my hand while my glory passes by;
And if Moses face shone so bright with seeing Gods back-parts, that the Israelites were afraid to come nigh him, and that he was fain to cover his face with a veil while he spake unto them, how bright then is Paradise, not onely lightened with the back-parts of God,
And if Moses face shone so bright with seeing God's Back parts, that the Israelites were afraid to come High him, and that he was fain to cover his face with a veil while he spoke unto them, how bright then is Paradise, not only lightened with the Back parts of God,
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now brighter then ten thousand Suns, O how infinitely glorious doth it make this Paradise, this Citie of God? His countenance is as the Sun that shineth in his strength, saith Iohn, Revel. 1.16.
now Brighter then ten thousand Suns, Oh how infinitely glorious does it make this Paradise, this city of God? His countenance is as the Sun that shines in his strength, Says John, Revel. 1.16.
for we know that when he shall appear, we shall be like him, 1. Joh. 3.2. how like? why, he shall change our vile bodies, that it may be fashioned like unto his glorious body, Phil. 3.21. In what like? even in this very quality;
for we know that when he shall appear, we shall be like him, 1. John 3.2. how like? why, he shall change our vile bodies, that it may be fashioned like unto his glorious body, Philip 3.21. In what like? even in this very quality;
nay, yet more saith Chrysostome: howsoever the righteous in heaven Heaven are compared to the Sun, Matth. 13.43. It is not, because they shall not surpasse the brightnesse of it;
nay, yet more Says Chrysostom: howsoever the righteous in heaven Heaven Are compared to the Sun, Matthew 13.43. It is not, Because they shall not surpass the brightness of it;
Now then what a masse of light will arise in Paradise, where so many millions of Sunns appear all at once? If one Sunne make the morning sky so glorious, what a bright shining and glorious day is there, where's not a body but 'tis a Sunn? Sure it is, There shall be no night there no need of candle ▪ no need of Sunne, or Moon, or Star.
Now then what a mass of Light will arise in Paradise, where so many millions of Suns appear all At once? If one Sun make the morning sky so glorious, what a bright shining and glorious day is there, where's not a body but it's a Sun's? Sure it is, There shall be no night there no need of candle ▪ no need of Sun, or Moon, or Star.
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what am I O Lord, that being a worm on earth, thou wilt make me a Saint in heaven? this body of earth and dust shall shine in heaven like those glorious spangles in the firmament;
what am I Oh Lord, that being a worm on earth, thou wilt make me a Saint in heaven? this body of earth and dust shall shine in heaven like those glorious spangle's in the firmament;
he that one day was fastened to a Crosse, now walks at liberty through the streets of Paradise, and all the joyes, all the riches, all the glory that can be is poured upon him.
he that one day was fastened to a Cross, now walks At liberty through the streets of Paradise, and all the Joys, all the riches, all the glory that can be is poured upon him.
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What else? He is in Paradise, and what is Paradise but a place of pleasure? where sorrow is never felt, complaint is never heard, matter of sadness is never seen, evil success is never feared,
What Else? He is in Paradise, and what is Paradise but a place of pleasure? where sorrow is never felt, complaint is never herd, matter of sadness is never seen, evil success is never feared,
but in stead thereof there is all good without any evil, life that never endeth, beauty that never fadeth, love that never cooleth, health that never impaireth, joy that never ceaseth;
but in stead thereof there is all good without any evil, life that never Endeth, beauty that never fades, love that never cooleth, health that never impaireth, joy that never ceases;
what more could this penitent wish, then to hear him speak that promised Paradise, and per•••••ed his promise, To day thou shalt 〈 … 〉 with me in Paradise.
what more could this penitent wish, then to hear him speak that promised Paradise, and per•••••ed his promise, To day thou shalt 〈 … 〉 with me in Paradise.
Yet I say not that w• are onely to think of it, withall let us strive and strain to get into this golden Citie, where stre••• 〈 ◊ 〉 ••te• •nd all is gold and pearl; nay, where pearl 〈 … 〉 no•hing worth in comparison of those things which shall be revealed unto 〈 ◊ 〉 faithfull soul.
Yet I say not that w• Are only to think of it, withal let us strive and strain to get into this golden city, where stre••• 〈 ◊ 〉 ••te• •nd all is gold and pearl; nay, where pearl 〈 … 〉 no•hing worth in comparison of those things which shall be revealed unto 〈 ◊ 〉 faithful soul.
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On the other side, Consider with your selves what fools are they who deprive themselves willingly of this endlesse glory, who bereave themselves of a room in this City of Pearl,
On the other side, Consider with your selves what Fools Are they who deprive themselves willingly of this endless glory, who bereave themselves of a room in this city of Pearl,
for a few carnall pleasures, what Bedlams and humane beasts are they, who shut themselves out of Paradise, for 〈 … 〉rie pelf? What sots and senselesse wretches are they, who wittingly and wilfully bar themselves out of this Palace,
for a few carnal pleasures, what Bedlams and humane beasts Are they, who shut themselves out of Paradise, for 〈 … 〉rie pelf? What sots and senseless wretches Are they, who wittingly and wilfully bar themselves out of this Palace,
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and then you shall find o•• l•y the comfort of it when leaving this world, the Spirit of G••st shall whisper to your souls this happy tidings, To day shalt thou be with me in Paradise. ] Here is an end:
and then you shall find o•• l•y the Comfort of it when leaving this world, the Spirit of G••st shall whisper to your Souls this happy tidings, To day shalt thou be with me in Paradise. ] Here is an end:
you need no other instance then this Thief on the Crosse, at one hearty tear, one penitent prayer, Lord, remember me in thy Kingdome, the Lord gives him his desire;
you need no other instance then this Thief on the Cross, At one hearty tear, one penitent prayer, Lord, Remember me in thy Kingdom, the Lord gives him his desire;
see here the fiat, thou shalt be ] the expedition, to day ] his admission, with me ] the place whither he is inducted, it is into Paradise. ] and there now he officiates, doing service to God without ceasing, world without end.
see Here the fiat, thou shalt be ] the expedition, to day ] his admission, with me ] the place whither he is inducted, it is into Paradise. ] and there now he officiates, doing service to God without ceasing, world without end.
Scena est ludus quoque vita: Luscin. Cum parumper se ostendisset, mox se abscondit Anonymus: Rodol. Agric. Tu quicscis securus; & in modum gliris sepultus jaces. Philonius. NONLATINALPHABET. Aristophanes.
Scena est ludus quoque vita: Luscin. Cum parumper se ostendisset, mox se Abscondit Anonymus: Rodol. Agric. Tu quicscis Secure; & in modum gliris sepultus jaces. Philonius.. Aristophanes.
When I speak thus of tears or repentance, I argue not a causality or merit; onely I inferre a necessarie presence of repentance in those that obtain pardon of sin. All that I positively affirm is this, that repentance is the means or way which God hath appointed antecedently to to pardon. Act. 3.19. Jer. 4.14.
When I speak thus of tears or Repentance, I argue not a causality or merit; only I infer a necessary presence of Repentance in those that obtain pardon of since. All that I positively affirm is this, that Repentance is the means or Way which God hath appointed antecedently to to pardon. Act. 3.19. Jer. 4.14.
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Longitudinem hujus vitae sentiri non facit, nisi spes vivendi: nam nihil videtur esse celerius quâm quicquid in ea jam praeteritum est: Aug. in Psal. 6. Certè videres vitam tuam non fuisse diuturnam. Aug. in Psal. 36.
Longitudinem hujus vitae sentiri non facit, nisi spes vivendi: nam nihil videtur esse celerius quâm quicquid in ea jam Past est: Aug. in Psalm 6. Certè videres vitam tuam non Fuisse diuturnam. Aug. in Psalm 36.
Magis credi debet quam quaeri, & quaeri facilius quam intelligi, & melius intelligitur quam explicatur. Whitak. l. 1. de peccat origin. c. 8. Fallacia divisionis.
Magis credi debet quam quaeri, & quaeri Facilius quam intelligi, & Better intelligitur quam explicatur. Whitaker. l. 1. de peccat origin. c. 8. Fallacy divisionis.
Trinitatem in nobis videmus potius quàm credimus, Deum verò esse Trinitatem credimus potiùs quàm videmus. Aug. de Trin. l. 15. c. 6. Psal. 45.13. Ecclus 17.6.
Trinitatem in nobis Videmus potius quàm Credimus, God verò esse Trinitatem Credimus potiùs quàm Videmus. Aug. de Trin. l. 15. c. 6. Psalm 45.13. Ecclus 17.6.
Si magnae mercedis est a morte eripere carnem, quanti est meriti à morte liberare animam. Ambros. Offic. 1. Quid est quod velis habere malum? nihil omnino: Aug. in quod. serm.
Si Great mercedis est a morte eripere Carnem, quanti est Merit à morte Liberate animam. Ambos Office 1. Quid est quod velis habere malum? nihil Omnino: Aug. in quod. sermon.
Sic Aug. habet suum (fortasse) de Christ; & martyrum vulneribus, et quod non sit deformitas iis, sed dignitas. novi quod quaeritur an cicatrices remaneant in corpore perfecto et glorificato? attamen Christus apparuit Thomae cum cicatricibus ad fidem ejus confirmandam. Ioh. 20.27. Matth. 26.24.
Sic Aug. habet suum (Fortasse) the christ; & Martyrs vulneribus, et quod non sit deformitas iis, sed dignitas. novi quod Quaeritur an cicatrices remaneant in corpore perfecto et glorificato? attamen Christus He appeared Thomae cum cicatricibus ad fidem His confirmandam. John 20.27. Matthew 26.24.
Surgite mortui, venite ad judicium. Jeronymus super Mathaeum. Verc vox tubae terribilis, cui omnia obediunt elementa, petras scindit, inferos, &c. Chrysost. 1. ad Corin. 15.
Surgite Deads, venite ad judicium. Jeronymus super Matthew. Verc vox Tubae Terrible, cui omnia obediunt Elementa, petras scindit, inferos, etc. Chrysostom 1. and Corin. 15.
It is a question, whether the sinnes of Gods people shall be manifested at that day? some say, they shall be manifested, not for their ignominy or confusion, but onely that the goodnesse and grace of God may be made the more illustrious; and for this they urge, Matth. 12.36. 2 Cor. 5.10. Revel. 20.12. Others say they shall not be manifested. 1. Because Christ in his sentence onely enumerates the good works they had done, but takes no notice of their sins. 2. Because this agrees best with those expressions, that God blotteth out our sins, and that they are thrown into the bottome of the sea. 3. Because Christ is their bridegroom, friend, advocate, and how ill would it become one in such relations to accuse or lay open their sins? which of these opinions is truest is hard to say. Heb. 6.10.
It is a question, whither the Sins of God's people shall be manifested At that day? Some say, they shall be manifested, not for their ignominy or confusion, but only that the Goodness and grace of God may be made the more illustrious; and for this they urge, Matthew 12.36. 2 Cor. 5.10. Revel. 20.12. Others say they shall not be manifested. 1. Because christ in his sentence only enumerates the good works they had done, but Takes no notice of their Sins. 2. Because this agrees best with those expressions, that God blots out our Sins, and that they Are thrown into the bottom of the sea. 3. Because christ is their bridegroom, friend, advocate, and how ill would it become one in such relations to accuse or lay open their Sins? which of these opinions is Truest is hard to say. Hebrew 6.10.
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