Judah's purging in the melting pot a sermon preached in the cathedral at Sarum before the Reverend Sir Robert Foster, and Sir Thomas Tirrell, Knights, judges for the western circuit, at the Wiltshire Assizes, Sept. 6, 1660 / by W. Creede ...
THe words indeed are a Prophecy concerning Judah and Jerusalem ver 1. but fitted and calculated for every Meridian and Countrey, where God has a Church.
THe words indeed Are a Prophecy Concerning Judah and Jerusalem for 1. but fitted and calculated for every Meridian and Country, where God has a Church.
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And though this be Gods constant Method, yet no Nation under Heaven has had a more signall experiment of the Accomplishment of this Prophecy in the first,
And though this be God's constant Method, yet no nation under Heaven has had a more signal experiment of the Accomplishment of this Prophecy in the First,
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We have sensibly been •aught by our late afflictions and miseries, and the now happy Restauration of our former Judges and Counsellors, that it belongs to us,
We have sensibly been •aught by our late afflictions and misery's, and the now happy Restauration of our former Judges and Counsellors, that it belongs to us,
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so we may have a share in the Issue and Event of the Prophecy, and that our Magistrates and Ministers, that God has restored to us, may have a powerfull influence on our true Reformation;
so we may have a share in the Issue and Event of the Prophecy, and that our Magistrates and Ministers, that God has restored to us, may have a powerful influence on our true Reformation;
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For here the Prophet represents to you Gods dealings in the Reformation of his people under the Metaphor of a Founder, as it were melting and dressing them to be fit vessels of his Sanctuary. And I will turn mine hand upon thee,
For Here the Prophet represents to you God's dealings in the Reformation of his people under the Metaphor of a Founder, as it were melting and dressing them to be fit vessels of his Sanctuary. And I will turn mine hand upon thee,
In the first work, we have God like the Goldsmith laying his hand upon the Metall, which he finds corrupted and embased beyond all possibility of scouring, and then breaking it in pieces by his judgements, and casting it into the Fornace of Affliction to purifie it from its dross, and refine it from the Tin. And I will turn mine hand upon thee, &c.
In the First work, we have God like the Goldsmith laying his hand upon the Metal, which he finds corrupted and embased beyond all possibility of scouring, and then breaking it in Pieces by his Judgments, and casting it into the Furnace of Affliction to purify it from its dross, and refine it from the Tin. And I will turn mine hand upon thee, etc.
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In the second, we have Gods dealing with the Metall now purified and melted. He brings it to the Wheel, and the Anvile, the Hammer and the File, the Putty and the Oile to shape and fashion, dress and polish it for the great Masters use. He restores unto them good Magistrates, and good Ministers men of lawfull Authority for Commission, and of solid Integrity for Execution; such Judges as they had at first,
In the second, we have God's dealing with the Metal now purified and melted. He brings it to the Wheel, and the Anvil, the Hammer and the File, the Putty and the Oil to shape and fashion, dress and polish it for the great Masters use. He restores unto them good Magistrates, and good Ministers men of lawful authority for Commission, and of solid Integrity for Execution; such Judges as they had At First,
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And then the Issue and Event is (which is the third Branch of the Text) the vessels of Gold and Silver thus purified and fashioned become sanctified indeed and vessels unto honour.
And then the Issue and Event is (which is the third Branch of the Text) the vessels of Gold and Silver thus purified and fashioned become sanctified indeed and vessels unto honour.
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Afterward thou shalt be called the Citie of Righteousness, the faithfull Citie, or according to the Hebrew Idiome, thou shalt really be, as thou art called, or,
Afterwards thou shalt be called the city of Righteousness, the faithful city, or according to the Hebrew Idiom, thou shalt really be, as thou art called, or,
And I will turn my hand upon thee, &c. It beginns with a Copulative. And this shews the Connexion and dependence of this Act and Operation on the former, at the same instant, that God will avenge himself upon his Adversaries, he will turn his hand on Zion. Whence observe, That when the sins of a Nation are at the height, God brings a nationall Judgement.
And I will turn my hand upon thee, etc. It begins with a Copulative. And this shows the Connexion and dependence of this Act and Operation on the former, At the same instant, that God will avenge himself upon his Adversaries, he will turn his hand on Zion. Whence observe, That when the Sins of a nation Are At the height, God brings a national Judgement.
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The fire in the Fornace as well furiously scorches the precious metall, as the Tin, and dross. The onely difference is in the issue of the work, and the design of the Artificer: and God with the selfsame Judgements, wherewith he eases himself of his Adversaries, refines and melts his people, that are in covenant with him.
The fire in the Furnace as well furiously scorches the precious metal, as the Tin, and dross. The only difference is in the issue of the work, and the Design of the Artificer: and God with the selfsame Judgments, wherewith he eases himself of his Adversaries, refines and melts his people, that Are in Covenant with him.
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or that those were the very worst and most seditious of all the Galileans, whose blood Pilate mingled with their sacrifices, and so perished in their Rebellion.
or that those were the very worst and most seditious of all the Galileans, whose blood Pilate mingled with their Sacrifices, and so perished in their Rebellion.
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But consider we what our Saviour has told us Luk. 13. 3. 5. against such Censurers, I tell you nay, but except ye repent, ye shall all likewise perish.
But Consider we what our Saviour has told us Luk. 13. 3. 5. against such Censurers, I tell you nay, but except you Repent, you shall all likewise perish.
He that sinks in a common Calamity, may be better then any that are spared: nay sometimes the best and chiefest in a Nation fall soonest under the Burden.
He that sinks in a Common Calamity, may be better then any that Are spared: nay sometime the best and chiefest in a nation fallen soonest under the Burden.
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We do not find ten righteous persons in the foure Cities of the Plain, though Lot and his Family dwelt in Sodom, lest it might have been spared for tens sake.
We do not find ten righteous Persons in the foure Cities of the Plain, though Lot and his Family dwelled in Sodom, lest it might have been spared for tens sake.
For as the best men have their sins, and he that is least guilty in a Nation has some way or other helped to add to the publick Banck: so the worst may, through Gods mercy to them in Christ, be reprieved in National Judgements, to give them space to repent (it was wicked Jezabels case Revel. 2. 21.) or he may reserve them for whips and scourges to punish an hypocriticall people,
For as the best men have their Sins, and he that is least guilty in a nation has Some Way or other helped to add to the public Bank: so the worst may, through God's mercy to them in christ, be reprieved in National Judgments, to give them Molle to Repent (it was wicked Jezebel's case Revel. 2. 21.) or he may reserve them for whips and scourges to Punish an hypocritical people,
as he saved the Traytor Jeroboam from the sword of his Prince, that so he might be the scourge to Rehoboam the son of a wicked Father. And if they make not good use of this Reprieve, God has greater Judgements in store (as he had for impenitent Jezabel, Revel. 2. 22, 23.) and when the discipline is ended,
as he saved the Traitor Jeroboam from the sword of his Prince, that so he might be the scourge to Rehoboam the son of a wicked Father. And if they make not good use of this Reprieve, God has greater Judgments in store (as he had for impenitent Jezebel, Revel. 2. 22, 23.) and when the discipline is ended,
† But secret things (his winding intricate Paths of Providence and Judgement against an hypocriticall People) belong unto the Lord. We may see indeed who suffers, and what scourge falls upon him,
† But secret things (his winding intricate Paths of Providence and Judgement against an hypocritical People) belong unto the Lord. We may see indeed who suffers, and what scourge falls upon him,
As the Judgement has been National and Publick, so let all the Congregation, the Elders, the Sucklings, the Bridegroom, the Priests, all cry out, spare thy People, O Lord,
As the Judgement has been National and Public, so let all the Congregation, the Elders, the Sucklings, the Bridegroom, the Priests, all cry out, spare thy People, Oh Lord,
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For he wants nor Power, nor Skill, nor Authority to effect it, because he is the Lord, the Lord of Hosts, the mighty one of Israel, as he describes himself in the verse before the Text, to shew his own strength,
For he Wants nor Power, nor Skill, nor authority to Effect it, Because he is the Lord, the Lord of Hosts, the mighty one of Israel, as he describes himself in the verse before the Text, to show his own strength,
For do we provoke the Lord, the Lord of hosts, to Jealousie? Are we stronger then he, that is, the mighty one of Israel? Are any of us able to dwell with his Everlasting burnings? Are we sufficient to meet him with our ten thousand Weaknesses, that comes against us with his twenty thousand Judgements? Me thinks when a Nationall Plague is broke in upon us, it should humble and terribly amate us, that it is the King of Kings, and Lord of hosts, one higher, one stronger then all, that smites us, that can consume us with the very breath of his nostrils; us, that are as stubble before the flames,
For do we provoke the Lord, the Lord of hosts, to Jealousy? are we Stronger then he, that is, the mighty one of Israel? are any of us able to dwell with his Everlasting burnings? are we sufficient to meet him with our ten thousand Weaknesses, that comes against us with his twenty thousand Judgments? Me thinks when a National Plague is broke in upon us, it should humble and terribly amate us, that it is the King of Kings, and Lord of hosts, one higher, one Stronger then all, that smites us, that can consume us with the very breath of his nostrils; us, that Are as stubble before the flames,
But can he go further then God pleases? No. It follows v. 17. No weapon that is formed against thee, shall prosper: and every tongue that shall rise against thee in Judgement, thou shalt condemn:
But can he go further then God Pleases? No. It follows v. 17. No weapon that is formed against thee, shall prosper: and every tongue that shall rise against thee in Judgement, thou shalt condemn:
Shall the Clay say to him that fashioneth it, what makest thou, or thy work, he hath no hands? No, consider we what he sayes a little before to this purpose of Cyrus, whose right hand he had holden to subdue Nations before him, Esay 54. 5. I am the Lord and there is none else, there is no God besides me:
Shall the Clay say to him that fashioneth it, what Makest thou, or thy work, he hath no hands? No, Consider we what he Says a little before to this purpose of Cyrus, whose right hand he had held to subdue nations before him, Isaiah 54. 5. I am the Lord and there is none Else, there is no God beside me:
I have girded thee with strength, though thou hast not known me. This for the consideration of Gods Power to humble us, in a common Calamity. None so strong as he;
I have girded thee with strength, though thou hast not known me. This for the consideration of God's Power to humble us, in a Common Calamity. None so strong as he;
Ah Lord God, sayes Jeremy c. 32. 17, 18, 19. behold thou hast made the Heaven and the earth — and there is nothing too hard for thee — Great in Counsell and mighty in work;
Ah Lord God, Says Jeremiah c. 32. 17, 18, 19. behold thou hast made the Heaven and the earth — and there is nothing too hard for thee — Great in Counsel and mighty in work;
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For what sayes he in Esay 46. c. 10, 11? My Counsell shall stand, and I will do all my pleasure, calling a ravenous bird from the east, the man that executeth my Counsel, from a farr Country;
For what Says he in Isaiah 46. c. 10, 11? My Counsel shall stand, and I will do all my pleasure, calling a ravenous bird from the east, the man that Executeth my Counsel, from a Far Country;
We are apt on all sides to lay the blame on evil Counsell. How readily do we charge our Miseries on this mans Treason, or the others Folly? If such a one had been wise, or honest, to have advised the Prince in good time,
We Are apt on all sides to lay the blame on evil Counsel. How readily do we charge our Misery's on this men Treason, or the Others Folly? If such a one had been wise, or honest, to have advised the Prince in good time,
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But fools as we are, not to think of our own sins, that are the true causes of all our miscarriages, the rest are but Occasions. When God is resolved to visit a People in Judgement, he catches the wise in their own craft, and turns the counsels of the Sages of the Nation,
But Fools as we Are, not to think of our own Sins, that Are the true Causes of all our miscarriages, the rest Are but Occasions. When God is resolved to visit a People in Judgement, he Catches the wise in their own craft, and turns the Counsels of the Sages of the nation,
either making wise advises to be rejected as vain, or raising up a Hushai to match Achitopbel, a Craftyer then they, to counterwork all their Plots, and bring them to confusion.
either making wise advises to be rejected as vain, or raising up a Hushai to match Achitophel, a Craftyer then they, to counterwork all their Plots, and bring them to confusion.
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How apt have we all along been to complain, (and yet this Mistake is not purged out of us to this day) against this mans Craft and the others Folly; against this mans Rashness and the others Treachery; this Laymans Faction, and that Priests seditious Rhetorick; this Tradesmans Covetousness, and that Gentlemans Malice; this Citizens Pride, and that Courtiers Ambition? But have we thought of our sins, and of our God, whose Providence and Wisdome has overruled our own sins, to be our own Punishments? Sure things had been far better,
How apt have we all along been to complain, (and yet this Mistake is not purged out of us to this day) against this men Craft and the Others Folly; against this men Rashness and the Others Treachery; this Laymans Faction, and that Priests seditious Rhetoric; this Tradesman's Covetousness, and that Gentleman's Malice; this Citizens Pride, and that Courtiers Ambition? But have we Thought of our Sins, and of our God, whose Providence and Wisdom has overruled our own Sins, to be our own Punishments? Sure things had been Far better,
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none can do it, but He. for as the Prophet asks the Question Amos 3. vers. 5, 6. Can a bird fall in a snare upon the earth, where no ginne is for him? Shall there be evil in a City,
none can do it, but He. for as the Prophet asks the Question Amos 3. vers. 5, 6. Can a bird fallen in a snare upon the earth, where no gin is for him? Shall there be evil in a city,
and the Lord hath not done it? He it is, that hisses for the Fly (the Horsemen) in the uttermost parts of the Rivers of Aegypt, and for the Bee (the spear and arrow) that is in the Land of Assyria, Esay 7. 17. And he usually rewards them with unexpected success, whom he raises for vengeance.
and the Lord hath not done it? He it is, that hisses for the Fly (the Horsemen) in the uttermost parts of the rivers of Egypt, and for the Bee (the spear and arrow) that is in the Land of Assyria, Isaiah 7. 17. And he usually rewards them with unexpected success, whom he raises for vengeance.
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Hence it is that God compares him to a Rasor that is hired for this purpose, Esay 7. 20. And for this cause he calls Cyrus his anointed, whom he had raised up unexpectedly to the throne,
Hence it is that God compares him to a Razor that is hired for this purpose, Isaiah 7. 20. And for this cause he calls Cyrus his anointed, whom he had raised up unexpectedly to the throne,
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We blame their Pride and and Covetousness and Ambition; and we do not amiss. But our spoyles and Plunder were the wages, God bestowed upon them for their service.
We blame their Pride and and Covetousness and Ambition; and we do not amiss. But our spoils and Plunder were the wages, God bestowed upon them for their service.
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Consider we, that they have been Gods instruments, his Fire and Hammer to break us for the Fornace, and melt us from our dross and Tin. The Divel, Gods Executioner,
Consider we, that they have been God's Instruments, his Fire and Hammer to break us for the Furnace, and melt us from our dross and Tin. The devil, God's Executioner,
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And yet God, in this, is not the Author, nor Abetter of their sin, no more then the Apothecary begets the Scorpion and the Viper, which he makes into an Antidote;
And yet God, in this, is not the Author, nor Abetter of their since, no more then the Apothecary begets the Scorpion and the Viper, which he makes into an Antidote;
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Judas was never a whit the less Traitor, or the Jews less Parricides, the one in betraying, the other in murdering the Lord of life, because by their malice God brought redemption to the world, by the death of his Son. And herein appears,
Judas was never a whit the less Traitor, or the jews less Parricides, the one in betraying, the other in murdering the Lord of life, Because by their malice God brought redemption to the world, by the death of his Son. And herein appears,
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Truth is, God need not be the Author of sin (if it were possible) that so he may become the Author of Punishment. If Sathan, the Executioner of Gods Vengeance be but loosed, he will do it fast enough.
Truth is, God need not be the Author of sin (if it were possible) that so he may become the Author of Punishment. If Sathan, the Executioner of God's Vengeance be but loosed, he will do it fast enough.
If God but once remove his hedge of Providence about us, he will bring Chaldeans and Sabeans, winds and tempest, fire and brimstone, botches, plagues and diseases more then enough for such a purpose.
If God but once remove his hedge of Providence about us, he will bring Chaldeans and Sabeans, winds and tempest, fire and brimstone, botches, plagues and diseases more then enough for such a purpose.
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Nay if the Divel were not a roaring Lyon, still running up and down to devour us, yet wicked men have sinns enough to devour one another, to punish themselves while they refine others.
Nay if the devil were not a roaring lion, still running up and down to devour us, yet wicked men have Sins enough to devour one Another, to Punish themselves while they refine Others.
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Had we any need to prompt on the debauched Cavalier against the hypocriticall pretender? or of Curse ye Meroz to stir up the Zelot to come in to the help of the Lord against the Mighty? Their own contrary humours and passions would make them fight,
Had we any need to prompt on the debauched cavalier against the hypocritical pretender? or of Curse you Meroz to stir up the Zealot to come in to the help of the Lord against the Mighty? Their own contrary humours and passion would make them fight,
The same Promise he renews to David, 2 Sam. 7. 14. I will be his Father and he shall be my son: if he commit iniquity I will chasten him with the rod of men,
The same Promise he renews to David, 2 Sam. 7. 14. I will be his Father and he shall be my son: if he commit iniquity I will chasten him with the rod of men,
The best of all Gods Saints, from him that sitteth on the throne, to him that grinde•h at the mill, must through much tribulation enter into the kingdome of God.
The best of all God's Saints, from him that Sitteth on the throne, to him that grinde•h At the mill, must through much tribulation enter into the Kingdom of God.
It is in heaven onely, where the Saints are without sin, that they are without sorrow. Where no dross or rust can corrupt, there needs no Fornace, no Scouring.
It is in heaven only, where the Saints Are without since, that they Are without sorrow. Where no dross or rust can corrupt, there needs no Furnace, no Scouring.
The best of us all have our treasure but in earthen vessels: and though our Gold and Silver be begun and perfected by the † Influences of heaven, yet because they are begotten in the Bowels of the Earth, they are earth too,
The best of us all have our treasure but in earthen vessels: and though our Gold and Silver be begun and perfected by the † Influences of heaven, yet Because they Are begotten in the Bowels of the Earth, they Are earth too,
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and his Fathers house, and pass through Ur of the Chaldeans: that is, say the Rabbins, he must be cast into a fiery Fornace by that Idolatrous People from whence he escaped by Miracle, that he might flee from their Pollutions.
and his Father's house, and pass through Ur of the Chaldeans: that is, say the Rabbis, he must be cast into a fiery Furnace by that Idolatrous People from whence he escaped by Miracle, that he might flee from their Pollutions.
But be the story what it will, yet Ur, in that language signifies fire, and shews us this lesson, that many are the troubles of the Righteous, though the Lord delivers them out of all.
But be the story what it will, yet Ur, in that language signifies fire, and shows us this Lesson, that many Are the Troubles of the Righteous, though the Lord delivers them out of all.
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What think you of Moses the meekest man alive? Before he can become a God to Pharaoh and a Leader of Israel, he must be weaned for forty years together from the vices of Aegypt and the dalliances of Pharaohs Court.
What think you of Moses the Meekest man alive? Before he can become a God to Pharaoh and a Leader of Israel, he must be weaned for forty Years together from the vices of Egypt and the dalliances of Pharaohs Court.
and you shall find him either in the Jaw of the Lion, or the Paw of the Bear, or the Sword of Goliah, or the Spear of Saul; in deaths and perils often. His enemies mighty for their Power. Psal. 38. and more then the hairs of his head for number Psal. 69. his troubles at home, abroad, in Jewry, Palestine, in Gath, in Jerusalem, in the Cottage, in the Throne, in the Court, in the Camp,
and you shall find him either in the Jaw of the lion, or the Paw of the Bear, or the Sword of Goliath, or the Spear of Saul; in death's and perils often. His enemies mighty for their Power. Psalm 38. and more then the hairs of his head for number Psalm 69. his Troubles At home, abroad, in Jewry, Palestine, in Gaza, in Jerusalem, in the Cottage, in the Throne, in the Court, in the Camp,
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for he himself, that suffered them, sayes that they are innumerable, Psal. 40. and these, many of them so sharp, that they made him rore through the very disquietness of his Soul. Mark the good man and the Perfect, Job, and you shall find him on a Dunghil, and in the middest of the Ashes with a Potsheard in his hand, to scrape his sores. And so great was his afflictions, that this miracle of Patience will not refrain his Mouth, but he will speak in the anguish of his spirit,
for he himself, that suffered them, Says that they Are innumerable, Psalm 40. and these, many of them so sharp, that they made him roar through the very disquietness of his Soul. Mark the good man and the Perfect, Job, and you shall find him on a Dunghill, and in the midst of the Ashes with a Potsherd in his hand, to scrape his sores. And so great was his afflictions, that this miracle of Patience will not refrain his Mouth, but he will speak in the anguish of his Spirit,
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For what sayes he in the Prophet of these, Jer. 6. 28, 29, 30. They are Brass and Iron, they are all corrupters (and have nothing of precious Metal in them.) The Bellows are burnt, the Lead is consumed of the fire, the Founder melteth in vain.
For what Says he in the Prophet of these, Jer. 6. 28, 29, 30. They Are Brass and Iron, they Are all corrupters (and have nothing of precious Metal in them.) The Bellows Are burned, the Led is consumed of the fire, the Founder melts in vain.
Such Revolte•s as these, notwithstanding their gilded outsides are unworthy of his skill. And therefore he cryes out, why should ye be stricken any more, ye will revolt more and more? Since it is not in the Power of his Art to refine them, he withdraws his hand,
Such Revolte•s as these, notwithstanding their gilded outsides Are unworthy of his skill. And Therefore he cries out, why should you be stricken any more, you will revolt more and more? Since it is not in the Power of his Art to refine them, he withdraws his hand,
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But this their way is their folly, their happiness is their curse. They are in slippery places. And O how suddenly do they consume? How are they brought into desolation as in a moment? they are utterly consumed with Terrors.
But this their Way is their folly, their happiness is their curse. They Are in slippery places. And Oh how suddenly do they consume? How Are they brought into desolation as in a moment? they Are utterly consumed with Terrors.
And therefore, beloved, this should be our rejoycing, that we have been in the Melting Pot; and we should count our selves happy, that God has turned his hand upon us.
And Therefore, Beloved, this should be our rejoicing, that we have been in the Melting Pot; and we should count our selves happy, that God has turned his hand upon us.
The Dross and the Tin have not eaten out all our precious metal, but to the glory of his Grace be it spoken, we retain something (as I hope our lives and conversations and future amendment shall testifie) something of that Treasure, which the workman at first founding did put into the vessel.
The Dross and the Tin have not eaten out all our precious metal, but to the glory of his Grace be it spoken, we retain something (as I hope our lives and conversations and future amendment shall testify) something of that Treasure, which the workman At First founding did put into the vessel.
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and off-scouring of all things, fit for nothing in the eyes of men, but to be burned and destroyed, are now in Gods more immediate custody, when they are in the Fornace. Now they are the Objects of his Art and Skil, his Care and Love. Now the Founder is about his business and Trade; and he more immediately attends upon them, to purifie them from their dross and their Tin, and cleanse and new fashion them.
and offscouring of all things, fit for nothing in the eyes of men, but to be burned and destroyed, Are now in God's more immediate custody, when they Are in the Furnace. Now they Are the Objects of his Art and Skill, his Care and Love. Now the Founder is about his business and Trade; and he more immediately attends upon them, to purify them from their dross and their Tin, and cleanse and new fashion them.
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Though carnall men looked on us, as cast away by God, yet the issue hath shewed that all our crosses and afflictions have been onely in order to our scouring, and as we have been under Gods Protection, while we were in the Crucible, so we were in his account in the readiest way to honour. And this hints unto us our next circumstance, the manner how God refines his People:
Though carnal men looked on us, as cast away by God, yet the issue hath showed that all our Crosses and afflictions have been only in order to our scouring, and as we have been under God's Protection, while we were in the Crucible, so we were in his account in the Readiest Way to honour. And this hints unto us our next circumstance, the manner how God refines his People:
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Who sees not but that our Corn must pass under the flaile and the Mill, before it can be cleansed from the Chaff, and dressed from the Bran to be Shewbread for the Sanctuary? The Grapes must be tred in the winepress, and boil and work in the Fatt, the Juice must be racked and drawn, and imprisoned in the Cask, before the Wine will be fully purified from the stone and the Husk, the Must and the Lees, and fitted for our Saviours drinking in his Fathers kingdome. Though Israel be Gods chosen vine, a plant which his own right hand hath planted, yet the luxuriant Branches must come under the discipline and stroke of the Pruning hook, before it will be fruitfull.
Who sees not but that our Corn must pass under the flail and the Mill, before it can be cleansed from the Chaff, and dressed from the Bran to be Shewbread for the Sanctuary? The Grapes must be tread in the winepress, and boil and work in the Fat, the Juice must be racked and drawn, and imprisoned in the Cask, before the Wine will be Fully purified from the stone and the Husk, the Must and the Lees, and fitted for our Saviors drinking in his Father's Kingdom. Though Israel be God's chosen vine, a plant which his own right hand hath planted, yet the luxuriant Branches must come under the discipline and stroke of the Pruning hook, before it will be fruitful.
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And therefore God in Scripture is compared to a Vine-dresser, a Gardener, that is nothing without the Spade, and the Hough, and the Pruning-knife; to a Husbandman, that must tear the bowels of the Earth with the Plough and the Harrow, before he can kill the weeds,
And Therefore God in Scripture is compared to a Vine-dresser, a Gardener, that is nothing without the Spade, and the Hough, and the Pruning-knife; to a Husbandman, that must tear the bowels of the Earth with the Plough and the Harrow, before he can kill the weeds,
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If you read in the foregoing Part of the Chapter, you shall find the Princes rebellious, and companions of Thieves, the Courts of Justice made Exchanges and Mercates to sell the Causes of the Poor for the Briberies of the Rich; nothing but following after gifts and rewards; no Judging of the Fatherless, nor the Cause of the Widdow regarded.
If you read in the foregoing Part of the Chapter, you shall find the Princes rebellious, and Sodales of Thieves, the Courts of justice made Exchanges and Mercates to fell the Causes of the Poor for the Briberies of the Rich; nothing but following After Gifts and rewards; no Judging of the Fatherless, nor the Cause of the Widow regarded.
The hands full of blood, the mouth full of blasphemies and cursing and lyes, the head full of covetousness and projects to gain Estates, and the heart full of hypocrisie, and dissembling with God and Man.
The hands full of blood, the Mouth full of Blasphemies and cursing and lies, the head full of covetousness and projects to gain Estates, and the heart full of hypocrisy, and dissembling with God and Man.
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Much treading Gods Courts, and sanctifying the Sabbaths, and calling solemn Assemblies, and multitude of Sacrifices, and spreading forth the hands, and making many prayers.
Much treading God's Courts, and sanctifying the Sabbaths, and calling solemn Assemblies, and multitude of Sacrifices, and spreading forth the hands, and making many Prayers.
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The Laws and Punishments of the Nation are too weak, and the Preachings of the Prophets not regarded. None but such active Instruments as the fire and the flame, that pierce into the very substance, and dissolve the Metal, is sufficient for the work.
The Laws and Punishments of the nation Are too weak, and the Preachings of the prophets not regarded. None but such active Instruments as the fire and the flame, that pierce into the very substance, and dissolve the Metal, is sufficient for the work.
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And this should teach us, not to repine at Gods Judgements, but to be angry with our sins, that force as it were, the Almighty against his own gracious inclination to wound and chastise us.
And this should teach us, not to repine At God's Judgments, but to be angry with our Sins, that force as it were, the Almighty against his own gracious inclination to wound and chastise us.
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Wherefore, sayes the Prophet Jeremy, Lament. 3. 39, 40. doth a living man complain, a man for the punishment of his sins? Let us search and try our wayes,
Wherefore, Says the Prophet Jeremiah, Lament. 3. 39, 40. does a living man complain, a man for the punishment of his Sins? Let us search and try our ways,
We see he sighs and laments and cryes Ah, when he rouzes himself to ease him of his Adversaries, and avengePlangitautem clementissimus Pater Principes delinquentes, &c. Hieron. in loc quem vid. & Lyram. him of his enemies:
We see he sighs and laments and cries Ah, when he rouzes himself to ease him of his Adversaries, and avengePlangitautem clementissimus Pater Princes delinquentes, etc. Hieron. in loc Whom vid. & Lyram. him of his enemies:
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and therefore when he turns his hand upon his People, we may be well assured, that his strokes are onely the disciplines of a Father, and the launcings of a Surgeon, not the wounds of an Executioner. And though he kindle a Fire about us,
and Therefore when he turns his hand upon his People, we may be well assured, that his Strokes Are only the disciplines of a Father, and the lancings of a Surgeon, not the wounds of an Executioner. And though he kindle a Fire about us,
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yet it is onely to melt and refine us from our dross and our Tin, and not to destroy us. Which hints unto us the end of Gods Judgements, the next Circumstance.
yet it is only to melt and refine us from our dross and our Tin, and not to destroy us. Which hints unto us the end of God's Judgments, the next Circumstance.
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Though their sinful Condition requires this sharp Artifice; yet is there mercy in this fiery tryal. Though it purge out the dross and Tin, yet the fire is a kind of Lambent flame to purifie the precious Metal, not consume it. The Gold,
Though their sinful Condition requires this sharp Artifice; yet is there mercy in this fiery trial. Though it purge out the dross and Tin, yet the fire is a kind of Lambent flame to purify the precious Metal, not consume it. The Gold,
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like that of Aaron, is cast into the fornace, that it come forth a statue: but not like that which Moses cast there (that by a strange unheard of Chymistry was calcined and ground to Powder ) for a final abolition. I know O Lord, sayes David, Psal. 119. 75. that thy Judgements are right,
like that of Aaron, is cast into the furnace, that it come forth a statue: but not like that which Moses cast there (that by a strange unheard of Chemistry was calcined and ground to Powder) for a final abolition. I know Oh Lord, Says David, Psalm 119. 75. that thy Judgments Are right,
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Then shall the offerings of Judah and Jerusalem be pleasant unto the Lord, as in the dayes of old, and as in former times. And that we may be sure that this is Gospel-m•thod, and disciplines of Grace, the Baptist will tell you, Mat. 3. 27. that the great Founder and restorer of his Church shall baptize with the holy Ghost and with fire;
Then shall the offerings of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former times. And that we may be sure that this is Gospel-m•thod, and disciplines of Grace, the Baptist will tell you, Mathew 3. 27. that the great Founder and restorer of his Church shall baptise with the holy Ghost and with fire;
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This made the good Father S. Austin cry out, hic ure, hîc seca, Domine, ut in aeternum parcas, Lord let me have my hell here upon earth, that I may have my heaven and happiness hereafter.
This made the good Father S. Austin cry out, hic ure, hîc seca, Domine, ut in aeternum parcas, Lord let me have my hell Here upon earth, that I may have my heaven and happiness hereafter.
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if I dye at the stake, or on a Gibbet, or a Scaffold, if that death prove a Martyrdome, and I be delivered unto Sathan for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. Oh beloved!
if I die At the stake, or on a Gibbet, or a Scaffold, if that death prove a Martyrdom, and I be Delivered unto Sathan for the destruction of the Flesh, that the Spirit may be saved in the day of the Lord jesus. O Beloved!
And therefore the Apostle sensible of the love of God, even in the middest of our tryals, cryes out in behalf of believers, 2 Cor. 4. 8, 9, 10. We are troubled on every side, yet not distressed, persecuted but not forsaken, cast down but not destroyed, alwayes bearing about in the body the marks of the Lord Jesus, that the life also of Jesus might be made manifest in our body.
And Therefore the Apostle sensible of the love of God, even in the midst of our trials, cries out in behalf of believers, 2 Cor. 4. 8, 9, 10. We Are troubled on every side, yet not distressed, persecuted but not forsaken, cast down but not destroyed, always bearing about in the body the marks of the Lord jesus, that the life also of jesus might be made manifest in our body.
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when good men are oppressed and slain, and the blood of Princes and of Nobles is poured out like water in the streets, do glory in the cross of Christ, that fits us for a Crown.
when good men Are oppressed and slave, and the blood of Princes and of Nobles is poured out like water in the streets, do glory in the cross of christ, that fits us for a Crown.
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and his great end and aim, the purifying and saving of our souls by these sharp disciplines, should serve to support us in the middest of our Calamities:
and his great end and aim, the purifying and Saving of our Souls by these sharp disciplines, should serve to support us in the midst of our Calamities:
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so it should serve to humble us under his hand, when we consider the Procatartick and Meritorious Cause, that from without stirs up God to cast us into the Melting Pot, our dross and our Tin, that have corrupted and embased our precious Metall.
so it should serve to humble us under his hand, when we Consider the Procatartick and Meritorious Cause, that from without stirs up God to cast us into the Melting Pot, our dross and our Tin, that have corrupted and embased our precious Metal.
It is true, as the Refiners have observed, the finest Gold, let it be purified seven times in the fire, will still retain some mixture of Alloy. Grace,
It is true, as the Refiners have observed, the Finest Gold, let it be purified seven times in the fire, will still retain Some mixture of Alloy. Grace,
And therefore when God promises he will purely purge away the dross, and take away all the Tin, it is not to be expected that any single Saint should arrive to an absolute sinless perfection in this life, much less that a Nation should.
And Therefore when God promises he will purely purge away the dross, and take away all the Tin, it is not to be expected that any single Faint should arrive to an absolute sinless perfection in this life, much less that a nation should.
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For then there would not be work for Mortification, Repentance, and godly sorrow for sin, and the Magistrate would be useless, and truly bear the sword in vain;
For then there would not be work for Mortification, Repentance, and godly sorrow for since, and the Magistrate would be useless, and truly bear the sword in vain;
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Our Purity consists, in not suffering sin, as the Apostle advises, to reign in our mortall bodies, that we should obey it in the lusts thereof, that the dross and the Tin be so purged out of a people, that its brightness may appear, that the sinner may be every where discouraged,
Our Purity consists, in not suffering since, as the Apostle advises, to Reign in our Mortal bodies, that we should obey it in the Lustiest thereof, that the dross and the Tin be so purged out of a people, that its brightness may appear, that the sinner may be every where discouraged,
As then it is not to be expected that the Artist should purifie his Gold and Silver, till it be wholly without Alloy; so such Purity as this, is not the Object of the great Founders skill and Pains.
As then it is not to be expected that the Artist should purify his Gold and Silver, till it be wholly without Alloy; so such Purity as this, is not the Object of the great Founders skill and Pains.
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and this supposes that still there will be business for the private Christian, and the publick Magistrate. They are Publick, Scandalous, Open sins, of a Crimson die and a spreading nature, that as they corrupt,
and this supposes that still there will be business for the private Christian, and the public Magistrate. They Are Public, Scandalous, Open Sins, of a Crimson die and a spreading nature, that as they corrupt,
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The weakest sight that is can discern the dross, from the Silver. And therefore saies the Apostle the works of the flesh are manifest. And this was Jerusalems Pollution. Abundance of dross in it:
The Weakest sighed that is can discern the dross, from the Silver. And Therefore Says the Apostle the works of the Flesh Are manifest. And this was Jerusalems Pollution. Abundance of dross in it:
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Rebellions, Thievery, Plunder, Bribery, Oppression, Murder, Blood, what not? and this from the sole of the foot even to the head, the corruption was universal. And yet though her impieties were so grosse and palpable, the more to embase her precious Metal, she adds Tin unto her dross, and masks her •o•orious wickedness with the veyle of Religion.
Rebellions, Thievery, Plunder, Bribery, Oppression, Murder, Blood, what not? and this from the sole of the foot even to the head, the corruption was universal. And yet though her impieties were so gross and palpable, the more to embase her precious Metal, she adds Tin unto her dross, and masks her •o•orious wickedness with the veil of Religion.
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Much treading Gods Courts, and making many prayers, and sanctifying of Sabba•hs, and calling solemn Assemblies, and heaping Sacrifice upon Sacrifice, while the hands are full of blood.
Much treading God's Courts, and making many Prayers, and sanctifying of Sabba•hs, and calling solemn Assemblies, and heaping Sacrifice upon Sacrifice, while the hands Are full of blood.
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The Divel is never more a Divel then when he puts on the shape of an Angel of light. And it was the height of Jezabels impiety, that she sanctified a fast, and counterfeited Religion to hide her Bloodshed and Perjury, and Injustice and Rapine.
The devil is never more a devil then when he puts on the shape of an Angel of Light. And it was the height of Jezebel's impiety, that she sanctified a fast, and counterfeited Religion to hide her Bloodshed and Perjury, and Injustice and Rapine.
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but onely in Mines of Gold and Silver: so the Hypocrite wil never put on the shape of devotion among a company of Atheists. He will be sure to act his part to the purpose, where the true religion is professed;
but only in Mines of Gold and Silver: so the Hypocrite will never put on the shape of devotion among a company of Atheists. He will be sure to act his part to the purpose, where the true Religion is professed;
still at his touch me not, I am holier then thou, there and in the Temple, still at his Lord I thank thee I am not as other men, no not as this Publican, though never so humble and penitently devout.
still At his touch me not, I am Holier then thou, there and in the Temple, still At his Lord I thank thee I am not as other men, no not as this Publican, though never so humble and penitently devout.
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Fourthly, the Mineralists observe that Tin is of a stubborn nature, and that if mixed with gold or silver, it makes them harder and less ductile and pliable;
Fourthly, the Mineralists observe that Tin is of a stubborn nature, and that if mixed with gold or silver, it makes them harder and less ductile and pliable;
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and S. Jude observes of the pretenders to Godliness, that they are of an aerie flitting complexion, waves of the sea, foming out their own shame, wandring Starrs, Clouds without water, carried about with every wind of Doctrine, v. 19. ever learning, as S. Paul speaks, but never coming to the knowledge of the Truth.
and S. U^de observes of the pretenders to Godliness, that they Are of an aerie flitting complexion, waves of the sea, foaming out their own shame, wandering Stars, Clouds without water, carried about with every wind of Doctrine, v. 19. ever learning, as S. Paul speaks, but never coming to the knowledge of the Truth.
And therefore sayes our Saviour, it is necessary that offences (and persecutions) should come; and S. Paul, that heresies and sects and divisions should come, that they which are approved (that are gold and silver indeed,
And Therefore Says our Saviour, it is necessary that offences (and persecutions) should come; and S. Paul, that heresies and Sects and divisions should come, that they which Are approved (that Are gold and silver indeed,
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and therefore S. Peter, 2 Pet. 2. 17. compares him to clouds, that are carryed with a Tempest, and our Saviour to corn sown upon stony ground, which though for a while it may in calm and thriving times sprout up,
and Therefore S. Peter, 2 Pet. 2. 17. compares him to Clouds, that Are carried with a Tempest, and our Saviour to corn sown upon stony ground, which though for a while it may in Cam and thriving times sprout up,
Again it is observed that Tin, if it be mixed with Brass and Copper or Silver, it makes Bell-metal, that is excellent for sound and Noyse; indeed onely usefull for that:
Again it is observed that Tin, if it be mixed with Brass and Copper or Silver, it makes Bell-metal, that is excellent for found and Noise; indeed only useful for that:
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so if hypocrisie and pretence to religion meet with some subtill crafty dispositions, and of fit and popular Tempers, they are excellent for Pulpits and Declamations: and with their noise will soon draw whole Maltitudes together.
so if hypocrisy and pretence to Religion meet with Some subtle crafty dispositions, and of fit and popular Tempers, they Are excellent for Pulpits and Declamations: and with their noise will soon draw Whole Maltitudes together.
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Their fair speeches and language chain a Nation to their Tongues, as it is storied of the Gallick Hercules, and make them follow to what place they please.
Their fair Speeches and language chain a nation to their Tongues, as it is storied of the Gallic Hercules, and make them follow to what place they please.
And therefore sayes Saint Paul, Now I beseech you brethren, mark them which cause divisions and offences contrary to the Doctrine, which ye have learned, and avoid them.
And Therefore Says Saint Paul, Now I beseech you brothers, mark them which cause divisions and offences contrary to the Doctrine, which you have learned, and avoid them.
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so it is also true of Hypocrisie, nothing so fatall to the brain and understanding, as that, corrupting the spirit, distorting the face with strange seemingly sanctified spasms and convulsions. When ye fast, sayes our Saviour, be not like the Hypocrites of a sad and mortified countenance:
so it is also true of Hypocrisy, nothing so fatal to the brain and understanding, as that, corrupting the Spirit, distorting the face with strange seemingly sanctified spasms and convulsions. When you fast, Says our Saviour, be not like the Hypocrites of a sad and mortified countenance:
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NONLATINALPHABET, for they rack and crucifie, or vanish into a vizard, or a Fucus, they corrupt and disfigure their faces, that they may appear to men to fast, and be the onely religious,
, for they rack and crucify, or vanish into a vizard, or a Fucus, they corrupt and disfigure their faces, that they may appear to men to fast, and be the only religious,
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when the heart is infected with divers lusts and abominable impieties, which makes them resist the truth, and become men of corrupt minds, reprobate concerning the Faith. But you shall know them by their faces, for they look not as other men.
when the heart is infected with diverse Lustiest and abominable impieties, which makes them resist the truth, and become men of corrupt minds, Reprobate Concerning the Faith. But you shall know them by their faces, for they look not as other men.
And therefore since this is the true Nature of Hypocrisie, since the whited sepulchre hides nothing but rottenness and dead mens bones, was it not a great blessing for Jerusalem, that God now brought them to the Fining Pot? For whatsoever the Fury and the sharpness of the Flame be,
And Therefore since this is the true Nature of Hypocrisy, since the whited Sepulchre hides nothing but rottenness and dead men's bones, was it not a great blessing for Jerusalem, that God now brought them to the Fining Pot? For whatsoever the Fury and the sharpness of the Flame be,
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yet since by these God purifies them from the dross and Tin, and Nationall sinns be purged out by National Judgements, there is mercy even in this Judgement. And though whilest the rod is on our backs, the Caustick to our wounds,
yet since by these God Purifies them from the dross and Tin, and National Sins be purged out by National Judgments, there is mercy even in this Judgement. And though whilst the rod is on our backs, the Caustic to our wounds,
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and the Metall in the Flame, the Chastising is not joyous but grievous, Nevertheless afterwards it yieldeth the peaceable fruit of righteousness to them that are exercised thereby, and now being made free from sinne,
and the Metal in the Flame, the Chastising is not joyous but grievous, Nevertheless afterwards it yieldeth the peaceable fruit of righteousness to them that Are exercised thereby, and now being made free from sin,
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But especially since God turns his hand upon a Nation, and melts them by Judgements to purge out the dross and take away the Tin, we should do well to consider,
But especially since God turns his hand upon a nation, and melts them by Judgments to purge out the dross and take away the Tin, we should do well to Consider,
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That you may not think me a Satyrist, behold God loudly proclaims your sin in your Punishment. Does not Blasting and Meldews in our fields shew us, that God is angry with the Ryot of our Tables? Does not he by our late Malignant Feavers in all places shew us, that we are truly Ecclesia Malignantium, all every where malignant? And does he not send unknown diseases to punish unknown sins?
That you may not think me a Satirist, behold God loudly proclaims your sin in your Punishment. Does not Blasting and Meldews in our fields show us, that God is angry with the Riot of our Tables? Does not he by our late Malignant Fevers in all places show us, that we Are truly Ecclesia Malignants, all every where malignant? And does he not send unknown diseases to Punish unknown Sins?
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What dismal noysome pestilences did God not long since send among us, to sweep away a Multitude of noysome gross impieties? They provoked him to anger with their Inventions, sayes David, and so the Plague brake in upon them.
What dismal noisome pestilences did God not long since send among us, to sweep away a Multitude of noisome gross impieties? They provoked him to anger with their Inventions, Says David, and so the Plague brake in upon them.
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And what a multitude of new Inventions had we? in Apparel, in dyet, in building (alas this was nothing!) in our shops, in our Trades, in our Cities, in our Towns, in our Schools, in our Courts, in our Pulpits,
And what a multitude of new Inventions had we? in Apparel, in diet, in building (alas this was nothing!) in our shops, in our Trades, in our Cities, in our Towns, in our Schools, in our Courts, in our Pulpits,
and of Merchants on the Exchange, of our Ships on our Seas, and our strengths by Land. Our Gentry wasted, our Nobility degraded; our Universities ruined;
and of Merchant's on the Exchange, of our Ships on our Seas, and our strengths by Land. Our Gentry wasted, our Nobilt degraded; our Universities ruined;
our Clergy vilified, and silenced; our Laws, and Law-givers and Parliaments trampled on; and our Kings dethroned, and a new Turkish Grand-Signoirship built and cemented with their blood.
our Clergy vilified, and silenced; our Laws, and Lawgivers and Parliaments trampled on; and our Kings dethroned, and a new Turkish Grand-Signoirship built and cemented with their blood.
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the dross and Tin, as well as the Gold and Silver. But all this while we were the worse for the Founders Art. Our sinnes increased, and so did Gods Judgements.
the dross and Tin, as well as the Gold and Silver. But all this while we were the Worse for the Founders Art. Our Sins increased, and so did God's Judgments.
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And then what was the Issue? we that were not content with a Religion, the purest and best established in the Christian world, had instantly a thousand severall Sects let in upon us.
And then what was the Issue? we that were not content with a Religion, the Purest and best established in the Christian world, had instantly a thousand several Sects let in upon us.
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but we scorned his gracious easie reyne that he had laid upon our Necks, and like wild, resty horses, that have got the Bitt into their mouthes, kicked to throw off the rider, God then suffered us to be exercised and ridden by all sorts of Masters;
but we scorned his gracious easy rein that he had laid upon our Necks, and like wild, resty Horses, that have god the Bit into their mouths, Kicked to throw off the rider, God then suffered us to be exercised and ridden by all sorts of Masters;
And now to prove whether we were purified indeed, God poured us out of the Melting Pot, and to see whether we truly turned to him, and not to our selves, by a Miracle, without our own Counsell or Conduct, or Valour or Forces, nay without a Blow struck, or almost so much as a word spoken, he restored to us our old Religion, and Laws, and Church-discipline, and State-government, our Judges as at the first,
And now to prove whither we were purified indeed, God poured us out of the Melting Pot, and to see whither we truly turned to him, and not to our selves, by a Miracle, without our own Counsel or Conduct, or Valour or Forces, nay without a Blow struck, or almost so much as a word spoken, he restored to us our old Religion, and Laws, and Church discipline, and state government, our Judges as At the First,
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and our Counsellours, as at the beginning, our Magistrates, and Ministers, and Bishops, and Nobles, and Princes, but above all our good King, whom we prayed for, we longed for,
and our Counsellors, as At the beginning, our Magistrates, and Ministers, and Bishops, and Nobles, and Princes, but above all our good King, whom we prayed for, we longed for,
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And what does he now expect, but that we thankfully embrace his Mercies, and truly value those blessings? That this Grace of his, which has brought this Salvation, may teach us, that denying ungodliness and worldly lusts, we live godly and righteously and soberly in this present world, that so we may be called by all Nations round about us, a Nation of Righteousness, a faithfull Nation? And I humbly beseech God, that it may prove so in the issue.
And what does he now expect, but that we thankfully embrace his mercies, and truly valve those blessings? That this Grace of his, which has brought this Salvation, may teach us, that denying ungodliness and worldly Lustiest, we live godly and righteously and soberly in this present world, that so we may be called by all nations round about us, a nation of Righteousness, a faithful nation? And I humbly beseech God, that it may prove so in the issue.
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and unparalled Act of Mercy? Why are we so unwilling to forget, and forgive petty private injuries, done unto us by our Brethren, when God hath so wonderfully passed by the grosse impieties of the whole Nation, and so miraculously spared those,
and unparalled Act of Mercy? Why Are we so unwilling to forget, and forgive Petty private injuries, done unto us by our Brothers, when God hath so wonderfully passed by the gross impieties of the Whole nation, and so miraculously spared those,
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as well as our selves, whom we grudge to Pardon? what means this reviving of our old fears and Jealousies, and Popular Declamations in our Pulpits and Presses against the Kings evil Counsellours, and the Persecution of the Godly Party that's approaching? the Antichristianisme and Popery in our Religion, and Discipline, and Liturgy, first up,
as well as our selves, whom we grudge to Pardon? what means this reviving of our old fears and Jealousies, and Popular Declamations in our Pulpits and Presses against the Kings evil Counsellors, and the Persecution of the Godly Party that's approaching? the Antichristianism and Popery in our Religion, and Discipline, and Liturgy, First up,
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and approved by the most eminent Reformers, and then sealed by the blood of the most learned of our Martyrs? Have we a mind to revive our old Miseries and blood by our old Animosities and scandals? such which time and experience, and the faith and Patience and steadfastness of our Confessors have confuted even to any ordinary understandings?
and approved by the most eminent Reformers, and then sealed by the blood of the most learned of our Martyrs? Have we a mind to revive our old Misery's and blood by our old Animosities and scandals? such which time and experience, and the faith and Patience and steadfastness of our Confessors have confuted even to any ordinary understandings?
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will it not be a sad thing, if God after all this mercy, should say to us as he did to his People in the Prophet Zachary c. 7. v. 5, 6, 7. When ye fasted and mourned this many years, did ye fast unto me,
will it not be a sad thing, if God After all this mercy, should say to us as he did to his People in the Prophet Zachary c. 7. v. 5, 6, 7. When you fasted and mourned this many Years, did you fast unto me,
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even to me? And when ye did eat,, and ye did drink, did you not eat for your selves and drink for your selves? Should ye not hear the words, which the Lord ha•h cryed by the Ministery of the former Prophets, When Jerusalem was inhabited, and in prosperity, and the Cities thereof round about her?
even to me? And when you did eat,, and you did drink, did you not eat for your selves and drink for your selves? Should you not hear the words, which the Lord ha•h cried by the Ministry of the former prophets, When Jerusalem was inhabited, and in Prosperity, and the Cities thereof round about her?
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to him, not to our selves. If there be any Contention, let it be to shew who is most thankfull to God, and Loyall to the King, who most Zealous against vice in our selves or in others;
to him, not to our selves. If there be any Contention, let it be to show who is most thankful to God, and Loyal to the King, who most Zealous against vice in our selves or in Others;
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Since we have been melted by his Judgements, let us by his Grace, and for his mercy purge out our dross and Tin. Let not this wise Founder lose his pains and his Art, but let us answer his expectation;
Since we have been melted by his Judgments, let us by his Grace, and for his mercy purge out our dross and Tin. Let not this wise Founder loose his pains and his Art, but let us answer his expectation;
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Let your Patience, and Meekness, and readiness to forgive, your holy lives and conversations, and Zeal and diligence in your callings shew, that you did not suffer as evil doers. And though God put you into the Crucible and Melting Pot, yet it was not your just crimes, but your steadfastness and Constancy in your adherence to the King and the Laws, and the Primitive doctrine and discipline of the Church, threw you out of your places and callings.
Let your Patience, and Meekness, and readiness to forgive, your holy lives and conversations, and Zeal and diligence in your callings show, that you did not suffer as evil doers. And though God put you into the Crucible and Melting Pot, yet it was not your just crimes, but your steadfastness and Constancy in your adherence to the King and the Laws, and the Primitive Doctrine and discipline of the Church, threw you out of your places and callings.
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And if as you have suffered as Confessors, so you shall live as Confessors too, it shall appear to your very adversaries, that you have been in the Mel•ing Pot to your advantage, and you shall recover your Reputations as well as Legal Possessions.
And if as you have suffered as Confessors, so you shall live as Confessors too, it shall appear to your very Adversaries, that you have been in the Mel•ing Pot to your advantage, and you shall recover your Reputations as well as Legal Possessions.
But if any of you justly have suffered as evil doers, though not according to a due course of Law, let it appear by your future amendment, that you have been bettered by your sufferings, and though the flames have been sharp, yet they have purely purged out all your dross, and your Tin.
But if any of you justly have suffered as evil doers, though not according to a due course of Law, let it appear by your future amendment, that you have been bettered by your sufferings, and though the flames have been sharp, yet they have purely purged out all your dross, and your Tin.
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Then shall your offerings and services be acceptable to God, and Moses hands lift up in prayer shall strengthen the hands of our Josuah's and Rulers, and Magistrates, while they lift up the sword of Justice against the Amalekites. When Phineas the Priest prayed, as some render it,
Then shall your offerings and services be acceptable to God, and Moses hands lift up in prayer shall strengthen the hands of our Josuah's and Rulers, and Magistrates, while they lift up the sword of justice against the Amalekites. When Phinehas the Priest prayed, as Some render it,
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As you have eminently suffered by the sinns of the Nation, so I hope your sense of your miseries, which those sins have brought upon you, will make you friends to Justice and the Laws, without any other Monitor. And if as Gods Name is called upon you,
As you have eminently suffered by the Sins of the nation, so I hope your sense of your misery's, which those Sins have brought upon you, will make you Friends to justice and the Laws, without any other Monitor. And if as God's Name is called upon you,
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so you shall Judge for God too, and carry your selves as in his sight, who still standeth in the Congregation of the Gods, to mark and judge them, then shall it appear, that you are the Ministers of God to us for good, and that you bear not the sword in vain.
so you shall Judge for God too, and carry your selves as in his sighed, who still Stands in the Congregation of the God's, to mark and judge them, then shall it appear, that you Are the Ministers of God to us for good, and that you bear not the sword in vain.
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then shall you make them sensible of the evil of our former Governours, and bless God, that has restored us our Judges as at the first and our Counsellors as at the beginning.
then shall you make them sensible of the evil of our former Governors, and bless God, that has restored us our Judges as At the First and our Counsellors as At the beginning.
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Calvin, Junius, and others after them, by Counsellors, here also understood Civil Magistrates, that were assistents to the Judges; but Jerom, Haymo, Lyra, Alapide, Brentius, the ordinary Gloss, and others understand it of the Restauration of the Priests and the Prophets; such as Ezra, Josuah the son of Josedeck, and the Apostles and Ministers of the Gospel. But it seems; to me at least, to have been literally and primarily fulfilled under Hezekiah, who restored the Priests and the Levites to the service of the Lord; though secundatily, and in type, it referrs to all such future Restauration in the Church. Compare 2 Chron. cap. 29. 30, 31. and 2 Kings 18. and the stories of Ʋzziah, Jotham, Ahaz, with the first Chap. of Isaiah.
calvin, Junius, and Others After them, by Counsellors, Here also understood Civil Magistrates, that were assistants to the Judges; but Jerome, Haymo, Lyra, Alapide, Brent, the ordinary Gloss, and Others understand it of the Restauration of the Priests and the prophets; such as Ezra, Joshua the son of Josedeck, and the Apostles and Ministers of the Gospel. But it seems; to me At least, to have been literally and primarily fulfilled under Hezekiah, who restored the Priests and the Levites to the service of the Lord; though secundatily, and in type, it refers to all such future Restauration in the Church. Compare 2 Chronicles cap. 29. 30, 31. and 2 Kings 18. and the stories of Ʋzziah, Jotham, Ahaz, with the First Chap. of Isaiah.
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1 King. 11. 1, 2 &c. to the 11. Quisquis ille Confessor est, Salomone major aut melior, aut charior non est, qui tamen quamdiu in viis Domini ambulavit, tamdiu gratiam, quam de Domino fuerat consecutus, obtinuit. Postquam dereliquit Domini viam perdidit & gratiam Domini. Et ideo scriptum est, Tene quod habes ne alius accipiat Coronam. Cyprian de Eccles. Unitate seu simplicitate Praelat. p 171. edit. Froben. Basil. But if the wicked will turn from all his sins, that he hath committed, and keep all my statutes, and do that which is lawful and right. he shall surely live, he shall not dye, Ezek. 18 21. And that Solomon repented of his evil wayes, I have reason to imagine, and that Ecclesiastes was the signal fruit of his Repentance.
1 King. 11. 1, 2 etc. to the 11. Quisquis Isle Confessor est, Solomon Major Or melior, Or Charior non est, qui tamen Quamdiu in viis Domini ambulavit, Tamdiu gratiam, quam de Domino fuerat Having obtained, obtinuit. Postquam dereliquit Domini viam perdidit & gratiam Domini. Et ideo Scriptum est, Tene quod habes ne alius Accept crown. Cyprian de Eccles. Unitate seu Simplicity Prelate. p 171. edit. Froben. Basil. But if the wicked will turn from all his Sins, that he hath committed, and keep all my statutes, and do that which is lawful and right. he shall surely live, he shall not die, Ezekiel 18 21. And that Solomon repented of his evil ways, I have reason to imagine, and that Ecclesiastes was the signal fruit of his Repentance.
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Excoquam igne tribulationis, sordes & vitia purgando, ut soparato stann• purum remaneat argentum; quod absque igne fieri non potest: unde quasi ignis conflans. Malach. 3. Gloss. Ordinar. in Esa. 1. 25.
Excoquam Ignite tribulationis, sordes & Vices purgando, ut soparato stann• purum remaneat argentum; quod absque Ignite fieri non potest: unde quasi ignis conflans. Malachi 3. Gloss. Ordinary. in Isaiah 1. 25.
Dantur quaedam mixta, quae, metallicam naturam utcun { que } aemulantur, plenè non assequuntur; simul enim ad lapidum naturam deflectunt. Haec duorum ordinum. Priora Marchesitae nomen obtinuere. &c. Mocenic. p. 336.
Dantur quaedam Mixed, Quae, metallicam naturam utcun { que } aemulantur, plenè non assequuntur; simul enim ad lapidum naturam deflectunt. Haec Duorum Ordinum. Priora Marchesitae Nome obtinuere. etc. Mocenic. p. 336.
Plumbum in examine perfectorum (metallorum) adhibitum, imperfecta absumit, & una per sumum abripit, aut in scorias convertit Sennert. Institut. Phys. l. 5. c. 5. p. 401.
Plumbum in examine perfectorum (metallorum) adhibitum, Imperfect absumit, & una per sumum abripit, Or in scorias Convertit Sennert. Institute. Phys. l. 5. c. 5. p. 401.
NONLATINALPHABET. LXX. — Excoquet omnes sordes — ut separa. to sta•no purum argentū remaneat, quod absque igne fieri non potest, per quod significat eos passuros esse tormenta. Hier. in loc. vid. Lyram in loc.
. LXX. — Excoquet omnes sordes — ut separa. to sta•no purum argentū remaneat, quod absque Ignite fieri non potest, per quod significat eos passuros esse tormenta. Hier. in loc. vid. Lyram in loc.
Est Obriza examen seu probatio per ignem acerrimum, qua omnis fere alienae materiae admixtio excernitur. Vid. Budae. l. 3. de Asse. dixi (ferè) nam eousque excoqui aurum posse, ut caractae unius quadrans tantum relinquatur materiae alienae, &c. Brerewood de Ponder. & Pret. cap. 22.
Est Obriza examen seu Probation per Ignem acerrimum, qua omnis fere Alien materiae admixtio excernitur. Vid. Budae. l. 3. de Ass. I have said (ferè) nam eousque excoqui aurum posse, ut caractae unius quadrants Tantum relinquatur materiae Alien, etc. Brerewood de Ponder. & Pret. cap. 22.
Purgatio ad liquidum ut nulla scoria maneat, non ita debet intelligi, quasi Deus Ecclesiam suam in hoc mundo penitus unquam abstergat ab omni labe (sed) ut instar mundi argenti reluceat. Vera pietas notatur, cum ante Judaei sibi in faecibus suis nimium placuissent. Calvin. in loc.
Purgatio ad liquidum ut nulla scoria Maneat, non ita debet intelligi, quasi Deus Church suam in hoc mundo penitus unquam abstergat ab omni Laban (said) ut instar mundi Silver reluceat. Vera pietas notatur, cum ante Judaei sibi in faecibus suis Nimium placuissent. calvin. in loc.
Some by dross understand gross iniquity: by Tin glittering Hypocrisie; or persons openly prophane by the one, inwardly unsound by the other. Which may well be, for that Tin carryeth an outward resemblance of silver. &c. Assemb. Not. in loc. Confer. Calvin in Isa. cap. 1. v. 22.
some by dross understand gross iniquity: by Tin glittering Hypocrisy; or Persons openly profane by the one, inwardly unsound by the other. Which may well be, for that Tin Carrieth an outward resemblance of silver. etc. Assembly. Not. in loc. Confer. calvin in Isaiah cap. 1. v. 22.
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Ex stanno va•a •omestica ducta in mensaru• usu argent•is fulgor• comparantur C•mbden. Britan. in Cornub. Quamvis autem stannum aemuletur quodammodo •rgenti splendorem, tamen longe est melius & ab igne magis exeditur ▪ Magir. •hvs l. 5. c. 1. in comment 1. Convenit argentum cum stanno in albedine, magis tamen album est, quoniam ipsius terrestre est magis •enue, magis lotum, ae ••gis digestum. Phil•p Mocenici univers. Institut. contemp 4. p. 2 c 6. p 334. Propter •ruditatem & volatilitatem dicitur imperfectum: verè quidem cum incoctum ratione cruditatis imperfectum dici mereatur. P. Io. Fabri Panchym. vol. 2. l. 4. sect. 7, c. 27.
Ex stanno va•a •omestica ducta in mensaru• usu argent•is fulgor• comparantur C•mbden. Britain in Cornub. Quamvis autem stannum aemuletur quodammodo •rgenti splendorem, tamen long est Better & ab Ignite magis exeditur ▪ Magir. •hvs l. 5. c. 1. in comment 1. Convenit argentum cum stanno in albedine, magis tamen album est, quoniam Himself terrestre est magis •enue, magis Lotum, ae ••gis digestum. Phil•p Mocenici universe. Institute. contempt 4. p. 2 c 6. p 334. Propter •ruditatem & volatilitatem dicitur imperfectum: verè quidem cum incoctum ratione cruditatis imperfectum dici mereatur. P. Io. Fabri Panchym. vol. 2. l. 4. sect. 7, c. 27.
Si dubites an sit venenum in stanno, quaere ab iis qui embryonem fundunt, ac purgant, aut abiis qui calcinant stannum, magno cum suo malo dicent: Frigidus, O pueri, fugite hinc, latet anguis in herba. Angel. sal. op. Chym. loc. citat.
Si dubites nias fit venenum in stanno, quaere ab iis qui embryonem fundunt, ac purgant, Or abiis qui calcinant stannum, magno cum Sue Malo Dicent: Cold, O pueri, fugite hinc, latet anguis in herba. Angel. sal. open. Chym. loc. citat.
Stannum differt ab albo plumbo, quod hoc per se oritur, illud autem semper cum argento. Magir. loc. citato. Invenitur & in aurariis metallis, quae elotia vocant Plin. Nat his•. l ▪ •4 c. 16. Plumbum aut suâ provenit venâ nec quicqu•m •lind ex se parit, au• cum arg•nto nascitur, mistisque venis conflatur. Ejus, qui primus fluit in fornacibus liquor, stannum appellatur; qui secundus, argentum. Plin. ibid.
Stannum Differt ab Albo Plumb, quod hoc per se oritur, illud autem semper cum argento. Magir. loc. Citato. Invenitur & in aurariis metallis, Quae elotia Vocant Pliny Nat his•. l ▪ •4 c. 16. Plumbum Or suâ provenit venâ nec quicqu•m •lind ex se parit, au• cum arg•nto nascitur, mistisque venis conflatur. His, qui primus fluit in fornacibus liquour, stannum Appellatur; qui secundus, argentum. Pliny Ibid.
Stannum balbutientem complexionem habet, caeteris metallis admixtum ea similiter balbu. tire facit, ab illisque ductibilitatem aufert. Mocenicus loc. citat. Tin is said being mixt with gold and silver, to make them harder or shorter and more brittle. Assembl. notes in loc. Plumbum inimicitiam gerit cum omnibus metallis, praesertim cum sit album, auroque & argento vel centesima parte additum, fragilia ea reddit. Magir. loc. citat.
Stannum balbutientem complexionem habet, caeteris metallis admixtum ea similiter balbu. tire facit, ab illisque ductibilitatem Aufert. Mocenicus loc. citat. Tin is said being mixed with gold and silver, to make them harder or shorter and more brittle. Assemble. notes in loc. Plumbum inimicitiam gerit cum omnibus metallis, Especially cum sit album, auroque & argento vel centesima parte additum, fragilia ea Render. Magir. loc. citat.
Stannum est metallorum omnium levissimum, sicut aurum gravissimum, ex experientiis Nic. Tartaleae in appendice ad lib ▪ Jordani de Ponderofitate & Francisci Euxei Parisiensis. Brerewood. de ponder. & pret. c. 23. Stannum — est facillimae fusionis & sub malleo facilis extensionis — — Copia humidi, & viscosi aeris & aquae — — ▪ effi•i• effusionem facilem & extensionem. P. Jo. Fabr. Panchym Vol. 2. l. 4. sect. 7. c. 27. vid. Mocenicum loc. citat.
Stannum est metallorum omnium levissimum, sicut aurum gravissimum, ex experientiis Nicaragua Tartaleae in appendice ad lib ▪ Jordani de Ponderofitate & Francis Euxei Parisiensis. Brerewood. de ponder. & pret. c. 23. Stannum — est facillimae fusionis & sub Malleo Facilis extensionis — — Copia humidi, & viscosi aeris & Water — — ▪ effi•i• effusionem facilem & extensionem. P. John Faber Panchym Vol. 2. l. 4. sect. 7. c. 27. vid. Mocenicum loc. citat.
Vasa non solum ex re domestica in cisternas, caldaria, lebetes, despumatoria, sed etiam arma è re bellica, ut manubria sive capulos gladiorum & sicarum, parmas, & thoraces, sive ex ferro; aut chalybe, sive ex aere, aut cupro conficta Stanno obducimus &c. Angel. Sal. Oper. Chymic. in sept. Planet. Ter. Spagyr ▪ recens. c. de stanno. p. 119.
Vasa non solum ex re Domestica in cisternas, caldaria, lebetes, despumatoria, sed etiam arma è re Bellica, ut manubria sive capulos gladiorum & sicarum, parmas, & thoraces, sive ex Ferro; Or chalybe, sive ex Air, Or cupro conficta Stanno obducimus etc. Angel. Sal. Operate Chemic. in Sept. Planet. Ter. Spagyr ▪ recens. c. de stanno. p. 119.
Stannum est facillin•ae fusionis — nam abundantia humidi efficit effusionem facilem, — cum autem crudum sit, & non perfecte coctum, ideo non est fixum & permanens in igue, sed perenni igne & •orti evaporat, & in auras convertitur. J. P. Fabr. Panchym. loc. citat. vid. & Mocenic. loc, citat.
Stannum est facillin•ae fusionis — nam abundantia humidi efficit effusionem facilem, — cum autem crudum sit, & non perfect coctum, ideo non est fixum & permanens in igue, sed perenni Ignite & •orti evaporate, & in auras convertitur. J. P. Faber Panchym. loc. citat. vid. & Mocenic. loc, citat.
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