GOD Almightie, the great and sole Builder of heaven and earth, in those six dayes, in which his goodnesse did first reconcile the odds betweene being and not being, calling the possible world into act, made these,
GOD Almighty, the great and sole Builder of heaven and earth, in those six days, in which his Goodness did First reconcile the odds between being and not being, calling the possible world into act, made these,
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and furnisht them with faculties determined, and (if there be no impediment in second causes) necessitated to such or such actions, tending to such or such ends.
and furnished them with faculties determined, and (if there be no impediment in second Causes) necessitated to such or such actions, tending to such or such ends.
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To the latter, as being endowed with freedome, and a power indifferent to both extremes, to doe or not to doe, to doe this or that good or ill, He expressely gave in charge, what (if hee tendered his life) hee should not doe;
To the latter, as being endowed with freedom, and a power indifferent to both extremes, to do or not to do, to do this or that good or ill, He expressly gave in charge, what (if he tendered his life) he should not do;
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and how safe for Monarchs to remember, that they are dependantly and subordinately great, in the proper tone of a Law-Giver (Legum enim authoritas ratione suasoria vile est) tels him flatly, Of the fruit of the tree which is in the middest of the garden, thou shalt not eat:
and how safe for Monarchs to Remember, that they Are Dependently and subordinately great, in the proper tone of a Law-Giver (Legume enim Authoritas ratione Suasoria vile est) tells him flatly, Of the fruit of the tree which is in the midst of the garden, thou shalt not eat:
and are too turbulent to reside in him, whom God created as a Citie at unitie in it selfe, there was no insurrection of the sensitive appetite against the will, no deformitie betweene the will and reason, the intellect directed, the will commanded, the members executed:
and Are too turbulent to reside in him, whom God created as a city At unity in it self, there was no insurrection of the sensitive appetite against the will, no deformity between the will and reason, the intellect directed, the will commanded, the members executed:
But like as from the quietnesse of the aire the Philosopher suspects an earth-quake, mee thinks the man that had not read this book, should have read so much in the book of Nature, tane so much from politick rules,
But like as from the quietness of the air the Philosopher suspects an earthquake, me thinks the man that had not read this book, should have read so much in the book of Nature, taken so much from politic rules,
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his will, which that day had well given up her name, revolted from the regiment of reason, judge you how voluntarily fallen, in that the left her leader, and yet her selfe blind.
his will, which that day had well given up her name, revolted from the regiment of reason, judge you how voluntarily fallen, in that the left her leader, and yet her self blind.
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Let both these two great lights on earth answer to those two in heaven, and then behold the eclipse, that Hesychius Milesius speaks of, NONLATINALPHABET, The Sun was darkened, and the Moone withdrew her light:
Let both these two great lights on earth answer to those two in heaven, and then behold the eclipse, that Hesychius Milesius speaks of,, The Sun was darkened, and the Moon withdrew her Light:
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for let the man but taste of the prohibited fruit, and he shall heare a voyce from heaven, that voyce which breaketh the Cedars of Libanus, thundring out wrath,
for let the man but taste of the prohibited fruit, and he shall hear a voice from heaven, that voice which breaks the Cedars of Lebanon, thundering out wrath,
Since there is so necessary dependancie of morall acts upon intention, it is a good rule which the Philosopher gives in the first of his Rhetorick, NONLATINALPHABET, Not to look so much to the letter of the Law,
Since there is so necessary dependency of moral acts upon intention, it is a good Rule which the Philosopher gives in the First of his Rhetoric,, Not to look so much to the Letter of the Law,
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and were gathered to their fathers, as to a living sepulcher, larger, and more common than that which Abraham bought of Ephron the son of Zoar, which was but for him and for his house;
and were gathered to their Father's, as to a living sepulcher, larger, and more Common than that which Abraham bought of Ephron the son of Zoar, which was but for him and for his house;
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so that it seemes to have a great deale of mind that which the Jewes so talk of, that Abraham, Isaac, and Jacob were buried in the same cave with Adam.
so that it seems to have a great deal of mind that which the Jews so talk of, that Abraham, Isaac, and Jacob were buried in the same cave with Adam.
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Does not Sylla heare ill for the sonnes of Proscripts? Can a man be guiltie of that which was done before he was? Ask the Schoole, Is it not the nature of sinne to bee voluntarie? Does it not require knowledge, counsell, consent, election? If not,
Does not Sylla hear ill for the Sons of Proscripts? Can a man be guilty of that which was done before he was? Ask the School, Is it not the nature of sin to be voluntary? Does it not require knowledge, counsel, consent, election? If not,
why then is not the Wolfe called unjust that devoures the Lamb? Why is not hee cited to Areopagus as well as Mars? Why doe not Princes promulgate their Lawes in the Desarts,
why then is not the Wolf called unjust that devours the Lamb? Why is not he cited to Areopagus as well as Mars? Why do not Princes promulgate their Laws in the Deserts,
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and compell the affections of the wild Asse to a meane, as well as ours? But NONLATINALPHABET, Arist. Moral, lib. 3. The Law-giver hath an eye to what is voluntarie and unvoluntarie;
and compel the affections of the wild Ass to a mean, as well as ours? But, Arist. Moral, lib. 3. The Lawgiver hath an eye to what is voluntary and unvoluntarie;
so is not that first sin layd to us, as severall persons, but as persons and individuals meeting in the same universall nature, totally at once by one man depraved.
so is not that First since laid to us, as several Persons, but as Persons and individuals meeting in the same universal nature, totally At once by one man depraved.
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It is not, I confesse, the nature of positive Lawes to bind where they are not known or publisht, so that if Cain had eaten of the forbidden fruit, Enoch his son had not therefore been borne a sinner;
It is not, I confess, the nature of positive Laws to bind where they Are not known or published, so that if Cain had eaten of the forbidden fruit, Enoch his son had not Therefore been born a sinner;
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but it pleased God, by a peculiar will, to wrap up all men in one Adam, whose will should be reputed as the will of all to come, whose innocencie should be our innocencie, whose sin our sin,
but it pleased God, by a peculiar will, to wrap up all men in one Adam, whose will should be reputed as the will of all to come, whose innocence should be our innocence, whose since our since,
Let not dust and ashes wrangle and dispute, how just this is, how much safer is it to rest in his decree, at whose right hand, with the testimony of the Gentiles, we proclaime that justice sits enthroned,
Let not dust and Ashes wrangle and dispute, how just this is, how much safer is it to rest in his Decree, At whose right hand, with the testimony of the Gentiles, we proclaim that Justice sits Enthroned,
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So then you have seene how many came within the precincts of this prohibition, Thou shalt not eat, so many are guiltie of the breach of it, and so many are sufferers.
So then you have seen how many Come within the precincts of this prohibition, Thou shalt not eat, so many Are guilty of the breach of it, and so many Are sufferers.
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Democritus and the Epicure, whether flattering corrupt manners with promise of impunitie, or trembling to joyne wrath with omnipotencie, gave out, that God was not angrie at all,
Democritus and the Epicure, whither flattering corrupt manners with promise of impunity, or trembling to join wrath with omnipotency, gave out, that God was not angry At all,
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Well, wee are now unparadised, turned out of our pleasant walks, and must fall to our work, we must eat our bread in the sweat of our face, this is our sentence, wherein consider,
Well, we Are now unparadised, turned out of our pleasant walks, and must fallen to our work, we must eat our bred in the sweat of our face, this is our sentence, wherein Consider,
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and here I cannot passe by that ridiculous conceit of some Rabbins, who from this very word bread, doe gather that God condemned all men to jog after the plow, a thing which could not stand either with the nature of man,
and Here I cannot pass by that ridiculous conceit of Some Rabbis, who from this very word bred, do gather that God condemned all men to jog After the blow, a thing which could not stand either with the nature of man,
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The light of nature, a beame of that intelligible and eternall Son, was not set our by the fall of man, this lighted men out of caves and rocks into societies oeconomicall and politicall:
The Light of nature, a beam of that intelligible and Eternal Son, was not Set our by the fallen of man, this lighted men out of caves and Rocks into societies economical and political:
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besides, what had become of Sciences, liberall Arts? Had not been mechanicall, rude, and inchoate manners as courtly as old Evander found them among the wild Aborigines, the whole world had been benighted, darknesse had beene on the face of the earth, Aegyptian darknesse,
beside, what had become of Sciences, liberal Arts? Had not been mechanical, rude, and inchoate manners as courtly as old Evander found them among the wild Aborigines, the Whole world had been benighted, darkness had been on the face of the earth, Egyptian darkness,
and yet not felt, and God himselfe had scarce found an unblemishable Levite to serve at his Altar, NONLATINALPHABET, sayes the 7. of the Politicks, The Plow-man is no sit Priest. Thus much of the act:
and yet not felt, and God himself had scarce found an unblemishable Levite to serve At his Altar,, Says the 7. of the Politics, The Plowman is no fit Priest. Thus much of the act:
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To sweat is proper to the body, yet may be translated to the soule, neither is it a bold metaphore, Tully hath it de Oratore, Commentatio & stylus ille tuus multisudoris est:
To sweat is proper to the body, yet may be translated to the soul, neither is it a bold metaphor, Tully hath it de Oratore, Commentatio & stylus Isle Thy multisudoris est:
thus does Aristotle call the understanding, NONLATINALPHABET, and David prayes, Turne away thy face from my sins, O God, when as God hath neither figure nor face.
thus does Aristotle call the understanding,, and David prays, Turn away thy face from my Sins, Oh God, when as God hath neither figure nor face.
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In the latter, hee is in the time of sleep, in this sense our God wils neither perpetuall labour nor rest, it was his providence that the Heavens should move, that divers parts of the earth might be disposed by the influence of divers stars;
In the latter, he is in the time of sleep, in this sense our God wills neither perpetual labour nor rest, it was his providence that the Heavens should move, that diverse parts of the earth might be disposed by the influence of diverse Stars;
these two God hath wisely knit together, intending the one for the laxation, yet continuance of the other, NONLATINALPHABET, The finall cause of rest is labour:
these two God hath wisely knit together, intending the one for the laxation, yet Continuance of the other,, The final cause of rest is labour:
for the defects of nature are supplyed by habits, and habits acquired by actions, which so long as they are simply voluntarie, are pleasant, once forced become tedious;
for the defects of nature Are supplied by habits, and habits acquired by actions, which so long as they Are simply voluntary, Are pleasant, once forced become tedious;
so much as they have of constraint, so much of griefe, NONLATINALPHABET, Rhet. Arist. 1. Violence is beside nature, and therefore hath griefe annexed to it.
so much as they have of constraint, so much of grief,, Rhetoric Arist. 1. Violence is beside nature, and Therefore hath grief annexed to it.
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These painfull actions which my text cals for, are of the same nature with those that Aristotle cals NONLATINALPHABET, partly voluntary, partly violent;
These painful actions which my text calls for, Are of the same nature with those that Aristotle calls, partly voluntary, partly violent;
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but because they are necessarie, partly to satisfie the Law, partly for the attaining, partly for the ornament, partly for the maintenance of happinesse;
but Because they Are necessary, partly to satisfy the Law, partly for the attaining, partly for the ornament, partly for the maintenance of happiness;
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the appetite of bruits is terminated here below, ours ranges about the earth, the sea, the aire, attempts heaven with waxen wings, mounts up to Angels, to God himselfe, and rests not there;
the appetite of bruits is terminated Here below, ours ranges about the earth, the sea, the air, attempts heaven with waxed wings, mounts up to Angels, to God himself, and rests not there;
on Ethic.) seeme to me wonderfully to exalt man above other creatures, that whereas they al disport themselves in some slender rivulets of good, onely man looks to that boundlesse and bottomlesse deep, the Deitie of his Maker, not to be sounded, not to be compast.
on Ethic.) seem to me wonderfully to exalt man above other creatures, that whereas they all disport themselves in Some slender rivulets of good, only man looks to that boundless and bottomless deep, the Deity of his Maker, not to be sounded, not to be compassed.
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Next turne to the Ant, and see her wayes, what are those wayes? Ask the naturall Historian, Etiam per saxa & silices vestigia videas & semitas, Thou mayest find her steps and paths upon the hardest flints:
Next turn to the Ant, and see her ways, what Are those ways? Ask the natural Historian, Etiam per Rock & silices vestigia Videos & semitas, Thou Mayest find her steps and paths upon the Hardest flints:
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as that they need not labour to prevent either want or cold, or famine, even to these also do I preach, In the sweat of thy face shalt thou eate thy bread:
as that they need not labour to prevent either want or cold, or famine, even to these also do I preach, In the sweat of thy face shalt thou eat thy bred:
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they that sit on high, so high, that the poor below seeme NONLATINALPHABET, no bigger than Ants, sayes Lucian, are not alway to sit still, qualitie and condition exempt not from labour,
they that fit on high, so high, that the poor below seem, no bigger than Aunts, Says Lucian, Are not always to fit still, quality and condition exempt not from labour,
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and therefore does Solomon set the Spider, that embleme of industrie, in that she spins her Web out of her owne bowells, to spin even in the Courts of Princes,
and Therefore does Solomon Set the Spider, that emblem of industry, in that she spins her Web out of her own bowels, to spin even in the Courts of Princes,
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Why now should the sluggard yet fold his armes? why should he for fortie, fiftie, sixtie yeares rest those bones to whom nature owes so long a rest? surely his soule is crept into his bodie to the same end that Epimenides did into his Den, to sleepe out sixty yeares:
Why now should the sluggard yet fold his arms? why should he for fortie, fiftie, sixtie Years rest those bones to whom nature owes so long a rest? surely his soul is crept into his body to the same end that Epimenides did into his Den, to sleep out sixty Years:
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let the poore labouring man, he that grinds in the Mill, the hireling, whose paines are trebled by the sins of great ones, solace himselfe with this, that this day shall end in a night, not like the nights of the yeare, which after a few houres give place to the day:
let the poor labouring man, he that grinds in the Mill, the hireling, whose pains Are trebled by the Sins of great ones, solace himself with this, that this day shall end in a night, not like the nights of the year, which After a few hours give place to the day:
Luc. Iun. Brutus consulting with the Oracle, who should be Consull, received this answer, That he should be Consull that first kissed his mother, he by and by fell on his face, kissed the earth, returned home,
Luke June Brutus consulting with the Oracle, who should be Consul, received this answer, That he should be Consul that First kissed his mother, he by and by fell on his face, kissed the earth, returned home,
beside the faith of the Historie, that man is of the earth, witnesse the like qualities of his nutriment, his sinking in the water, melancholy, his compact flesh, the drynesse of his bones, the constancy of his figure,
beside the faith of the History, that man is of the earth, witness the like qualities of his nutriment, his sinking in the water, melancholy, his compact Flesh, the dryness of his bones, the constancy of his figure,
it may be Lucretius read his Pedigree, where hee tells of men, whom the earth after certaine conversions of the heaven growne big, brought forth and nursed with her owne milke:
it may be Lucretius read his Pedigree, where he tells of men, whom the earth After certain conversions of the heaven grown big, brought forth and nursed with her own milk:
But let the Poet dreame of prodigious birthes, we know that God made man of the earth, I doe not say as some did, fetcht from the foure extremities of the earth, to shew that his Dominion, and the world had the same bounds, but of earth:
But let the Poet dream of prodigious births, we know that God made man of the earth, I do not say as Some did, fetched from the foure extremities of the earth, to show that his Dominion, and the world had the same bounds, but of earth:
that very Cyrus, who in his time was writ NONLATINALPHABET, now begs his memorie as Strabo writes, NONLATINALPHABET, O man I am Cyrus, he that stiled himselfe great from the Empire of the earth, stood but like the Embleme of inconstancie, with his foot upon a Globe, a slippery Globe, earth upon earth:
that very Cyrus, who in his time was writ, now begs his memory as Strabo writes,, Oh man I am Cyrus, he that styled himself great from the Empire of the earth, stood but like the Emblem of inconstancy, with his foot upon a Globe, a slippery Globe, earth upon earth:
Away then with that Knave Lisippus, that must needs paint Alexander with a Thunder-bolt in his hand, with Caligula, that set his head on Jupiters shoulders,
Away then with that Knave Lisippus, that must needs paint Alexander with a Thunderbolt in his hand, with Caligula, that Set his head on Jupiter's shoulders,
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better was that speculation of Philip the Macedonian, who on a time falling, and viewing in the dust his length, cryed out, Lord what a little portion of earth is not content with the whole earth:
better was that speculation of Philip the Macedonian, who on a time falling, and viewing in the dust his length, cried out, Lord what a little portion of earth is not content with the Whole earth:
NONLATINALPHABET, Rhet. 2. Arist. who knowes not that he shall dye? to consult about an escape were NONLATINALPHABET, seriously to deliberate what course a man might take, that the Sun should nor rise or set.
, Rhetoric 2. Arist. who knows not that he shall die? to consult about an escape were, seriously to deliberate what course a man might take, that the Sun should nor rise or Set.
as if eternall Hebe or Youth fild our Cups, as Poets say shee does their Joves: it will not be out of place or time, in the middle of Summer to admonish of Winter;
as if Eternal Hebe or Youth filled our Cups, as Poets say she does their Joves: it will not be out of place or time, in the middle of Summer to admonish of Winter;
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he that steeres well, must sit at the end of his Boat: and 'tis the good Politician, NONLATINALPHABET, when danger is farre off, then to suppose it neate:
he that steers well, must fit At the end of his Boat: and it's the good Politician,, when danger is Far off, then to suppose it neat:
for God made not Death, neither taketh the Potter pleasure in bruising an earthen Pitcher: two things (I may safely say) cannot God make, a God and Sin;
for God made not Death, neither Takes the Potter pleasure in bruising an earthen Pitcher: two things (I may safely say) cannot God make, a God and since;
and finding painted on his Wall two ready and instructed Armies, cries out, NONLATINALPHABET, who has made my house a Military Campe? The members of every mans body are at continuall Warre;
and finding painted on his Wall two ready and instructed Armies, cries out,, who has made my house a Military Camp? The members of every men body Are At continual War;
since life it selfe, our Lord and Saviour Jesus did dye in Jurie? Death erects her Trophies as well in Iuries as Greece, and in Greece as Scythia; her victories are here above, her Captives lie below;
since life it self, our Lord and Saviour jesus did die in Jury? Death erects her Trophies as well in Juries as Greece, and in Greece as Scythia; her victories Are Here above, her Captives lie below;
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when the Aire our Breath hath left us, and the water belcht us up, shee is to our tossed bodies a shore, to our bodies turn'd to ashes an Urne, to our bodies out of breath a place of Repose, a Seat to rest in.
when the Air our Breath hath left us, and the water belched us up, she is to our tossed bodies a shore, to our bodies turned to Ashes an Urn, to our bodies out of breath a place of Repose, a Seat to rest in.
Plinie thought so well of death, that he conceived no other end of venemous Herbes, than to rid men out of life, siquando taedio esset, when it grew wearisome.
Pliny Thought so well of death, that he conceived no other end of venomous Herbs, than to rid men out of life, siquando taedio esset, when it grew wearisome.
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and they that divide the Empire of our living world, pride, ambition, injustice, fraud, covetousnesse, oppression, have not so much as one little Province:
and they that divide the Empire of our living world, pride, ambition, injustice, fraud, covetousness, oppression, have not so much as one little Province:
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and our paines with our lives, for did not men weep oftner before the floud than after? and did not old Priamus shed more teares than young Troilus? to all that float upon the troubled waves of this world, there is one common and universall Haven, the haven of death,
and our pains with our lives, for did not men weep oftener before the flood than After? and did not old Priam shed more tears than young Troilus? to all that float upon the troubled waves of this world, there is one Common and universal Haven, the Haven of death,
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and yet even there in the very haven doe all men suffer ship-wrack, which casts me on my fourth and last part, the discourse on death, as death is an evill.
and yet even there in the very Haven do all men suffer shipwreck, which Cast me on my fourth and last part, the discourse on death, as death is an evil.
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an inordination in free actions or omissions, called Malum culpae, which in Gods justice is payed with that other, called Malum poenae, the evill of punishment, to which member I reduce the hate of Nature, the last enemy, the last of evils, Death; but not the least.
an inordination in free actions or omissions, called Malum Culpae, which in God's Justice is paid with that other, called Malum Poenae, the evil of punishment, to which member I reduce the hate of Nature, the last enemy, the last of evils, Death; but not the least.
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and rationall? Does not the nutritive facultie earnestly labour to maintaine us in being, NONLATINALPHABET, sayes Aristotle, Mor. 1. even when wee are asleep? Does not the irascible defend our being,
and rational? Does not the nutritive faculty earnestly labour to maintain us in being,, Says Aristotle, Mor. 1. even when we Are asleep? Does not the irascible defend our being,
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and the concupiscible, together with the generative propagate it? Does not that universall facultie (as Suarez cals it) the will, love and desire, the being and well being of all inferiour parts? Shew mee but any thing of the most obscure being, that desires not to maintaine that being,
and the concupiscible, together with the generative propagate it? Does not that universal faculty (as Suarez calls it) the will, love and desire, the being and well being of all inferior parts? Show me but any thing of the most Obscure being, that Desires not to maintain that being,
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Stay then, take notice, see and be amazed too, to see by what strange wayes and windings the derived rivers become tributarie to the sea, all things flow from the deep of divine goodnesse, see how hee fetches them back againe, hee hath made them all, at least by some analogie, to love him in that they love themselves;
Stay then, take notice, see and be amazed too, to see by what strange ways and windings the derived Rivers become tributary to the sea, all things flow from the deep of divine Goodness, see how he Fetches them back again, he hath made them all, At least by Some analogy, to love him in that they love themselves;
they cannot love to bee, but they must love him who swallowes up in his infinitenesse of being, all being, whose nature and essence it is to be, let me tell you of a paradox,
they cannot love to be, but they must love him who Swallows up in his infiniteness of being, all being, whose nature and essence it is to be, let me tell you of a paradox,
and changes the palaces of Princes into lodges of Bats and Owles, that had not God for a father, not Nature for a mother, till she was adulterate? that is ushered in by a thousand evils, the sword, pestilence and famine, excesse in labour, excesse in pleasure, lingring, griefe,
and changes the palaces of Princes into lodges of Bats and Owls, that had not God for a father, not Nature for a mother, till she was adulterate? that is ushered in by a thousand evils, the sword, pestilence and famine, excess in labour, excess in pleasure, lingering, grief,
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Now that death is a passage from these to a more blessed mansion, from these cloudy regions to those enlightned by the Lord God, it is no thank to death, death is still the ruine of Nature, the demolisher of Gods Worke, this is the goodnesse and power of God, who will raise us againe out of the dust,
Now that death is a passage from these to a more blessed mansion, from these cloudy regions to those enlightened by the Lord God, it is no thank to death, death is still the ruin of Nature, the demolisher of God's Work, this is the Goodness and power of God, who will raise us again out of the dust,
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and that first in a generall notion, as the Creatour: Secondly, in a speciall, with this restraint or appropriation, thy Creatour: Thirdly, the time when, set forth three wayes:
and that First in a general notion, as the Creator: Secondly, in a special, with this restraint or appropriation, thy Creator: Thirdly, the time when, Set forth three ways:
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First, of the act, Remember: But because the memorie of any thing does of necessitie suppose the former knowledge of that, here comes in another act, layd downe by way of supposition, that we know God: First then of this supposed;
First, of the act, remember: But Because the memory of any thing does of necessity suppose the former knowledge of that, Here comes in Another act, laid down by Way of supposition, that we know God: First then of this supposed;
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When God in the creation did stamp on the rude Chaos this face of method, hee was not lavish of his owne image, he gave to humane nature an intellectuall soule,
When God in the creation did stamp on the rude Chaos this face of method, he was not lavish of his own image, he gave to humane nature an intellectual soul,
Hee hath not dealt so with everie nation, goe downe into the deep, and tell me if that scaly people have heard of the God of Hosts, Doe they that dwell in the aire, those winged Tribes, sing Psalmes to him that taught them, to him that made them? Doe the beasts of the forrest build him a Tabernacle? or the Cedars of Lebanon religiously bow their heads to him: No:
He hath not dealt so with every Nation, go down into the deep, and tell me if that scaly people have herd of the God of Hosts, Do they that dwell in the air, those winged Tribes, sing Psalms to him that taught them, to him that made them? Doe the beasts of the forest built him a Tabernacle? or the Cedars of Lebanon religiously bow their Heads to him: No:
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or naturall, such as the Heathen and Gentiles had by the bare light of reason, which though compared to ours, it was no more than the Glow-worme to the Sun,
or natural, such as the Heathen and Gentiles had by the bore Light of reason, which though compared to ours, it was no more than the Glowworm to the Sun,
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Secondly, by the unsatiable appetite of happinesse, which cannot rest in any finite good. Thirdly, by the powerfull conservation and upholding of all things:
Secondly, by the unsatiable appetite of happiness, which cannot rest in any finite good. Thirdly, by the powerful conservation and upholding of all things:
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for their sound is gone out into all lands, since their creation have they both day and night preacht their Creatour, Non verborum, sed rerum eloquentiâ, sayes the Father, Not with eloquence of words, but of things.
for their found is gone out into all Lands, since their creation have they both day and night preached their Creator, Non verborum, sed rerum eloquentiâ, Says the Father, Not with eloquence of words, but of things.
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So that to them that never saw the books of Moses, as Pagans and Heathens, who never read that in the beginning, God created the heaven and the earth, it will be damnation not to know a God.
So that to them that never saw the books of Moses, as Pagans and heathens, who never read that in the beginning, God created the heaven and the earth, it will be damnation not to know a God.
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yet not to have knowne him, had beene inexcusable ignorance, usually called in the Schoole, Ignorantia vincibilis, Ignorantia pravae dispositionis, Ignorantia privativa:
yet not to have known him, had been inexcusable ignorance, usually called in the School, Ignorantia vincibilis, Ignorantia Pravae dispositionis, Ignorantia Privative:
But in us there can bee no such ignorance, the night is past, and darknesse is no more upon the face of the earth, we all know him, wee speake of him, wee sing of him, wee confesse him with our pens, our words, our prayers,
But in us there can be no such ignorance, the night is past, and darkness is no more upon the face of the earth, we all know him, we speak of him, we sing of him, we confess him with our pens, our words, our Prayers,
But because to know God, and proceed no further, is like Moses from Mount Nebo, to have a view of the land of Canaan, but to dye before he could set foot in it,
But Because to know God, and proceed no further, is like Moses from Mount Nebo, to have a view of the land of Canaan, but to die before he could Set foot in it,
when the time comes they must goe out, the curtaine be drawne, and they put off their upper clothes, their bodies, they may leave to this world their name behind them, to testifie that they themselves had sometime beene here:
when the time comes they must go out, the curtain be drawn, and they put off their upper clothes, their bodies, they may leave to this world their name behind them, to testify that they themselves had sometime been Here:
alas, how far is a creature, a silly man, a little quickened dust, from adding to him, who if hee himselfe could adde any thing to himselfe, I would not acknowledge him my God;
alas, how Far is a creature, a silly man, a little quickened dust, from adding to him, who if he himself could add any thing to himself, I would not acknowledge him my God;
the fulnesse of his perfection excludes all accesse of new, our prayers, our psalmes, our remembrance of him doe him no good, Quòd colitur Deus, homini prodest, non Deo:
the fullness of his perfection excludes all access of new, our Prayers, our psalms, our remembrance of him do him no good, Quòd colitur Deus, Homini profits, non God:
and such a service had hee in the Gospell, in whose behalfe the Centurion besought Jesus in this forme, NONLATINALPHABET, Lord, my boy lyes at home sick of a palsie:
and such a service had he in the Gospel, in whose behalf the Centurion besought jesus in this Form,, Lord, my boy lies At home sick of a palsy:
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it is he that led the pen of Salomon, when he began this Chapter, as wee should begin every day of the weeke, every day in the yeare, Remember now thy Creator in the dayes of thy youth.
it is he that led the pen of Solomon, when he began this Chapter, as we should begin every day of the Week, every day in the year, remember now thy Creator in the days of thy youth.
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the poore Philosopher that knew no other, no better God than the Sunne, when he was asked for what he was borne, made answer, NONLATINALPHABET, to looke upon the Sun;
the poor Philosopher that knew no other, no better God than the Sun, when he was asked for what he was born, made answer,, to look upon the Sun;
not much unlike the Cretians, that call their god Iove immortall, yet talke of his Tomb with this inscription, NONLATINALPHABET, Here lies Iove the Son of Saturne; but his act of Creation, he that sees it not must needs be guiltie of damnable ignorance, of voluntarie and affected ignorance,
not much unlike the Cretians, that call their god Iove immortal, yet talk of his Tomb with this inscription,, Here lies Iove the Son of Saturn; but his act of Creation, he that sees it not must needs be guilty of damnable ignorance, of voluntary and affected ignorance,
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and yet for all this it pleased him to create an heaven and earth, the one for thy Footstoole, the other for thy Canopy, both of them of rare beauty, of wonderfull continuance, of such perfection, that to them,
and yet for all this it pleased him to create an heaven and earth, the one for thy Footstool, the other for thy Canopy, both of them of rare beauty, of wonderful Continuance, of such perfection, that to them,
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take further notice of the end for which hee became a Creator, and then unlesse thou be more stupid than Clusius Sabinus, that could never hit of Hectors Name,
take further notice of the end for which he became a Creator, and then unless thou be more stupid than Clusius Sabinus, that could never hit of Hectors Name,
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the Civilian had not broacht those termes of division, dominion, acquisition, prescription, usucaption, occupation, it had not beene in controversie whether the Mariner might cast Anchor at this or that shore,
the Civilian had not broached those terms of division, dominion, acquisition, prescription, usucaption, occupation, it had not been in controversy whither the Mariner might cast Anchor At this or that shore,
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nor whose was the swarme of Bees that setled in this or that tree, there had beene no setling of Land-marks, no buying, no selling either of hand of Iustice; no Michaelmas or Easter Terme.
nor whose was the swarm of Bees that settled in this or that tree, there had been no settling of Landmarks, no buying, no selling either of hand of justice; not Michaelmas or Easter Term.
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Aquinas notes, that buying or selling was never heard of, till Abraham bought a burying place of Ephron the Sonne of Zoar; and here by the way you may note, that the first thing this good man bought was a burying place,
Aquinas notes, that buying or selling was never herd of, till Abraham bought a burying place of Ephron the Son of Zoar; and Here by the Way you may note, that the First thing this good man bought was a burying place,
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I now come to the object in a more speciall notion, with this restraint or appropriation, thy Creator: where wast thou when I laid the foundation of the earth, (saies God to Iob) let the Poet make answer, quâ non nata jacent, were things that are not yet borne or conceived are, that is just no where:
I now come to the Object in a more special notion, with this restraint or appropriation, thy Creator: where wast thou when I laid the Foundation of the earth, (Says God to Job) let the Poet make answer, quâ non Nata jacent, were things that Are not yet born or conceived Are, that is just no where:
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how much then dost thou owe to God that gave thee life, when as yet thou couldst not aske it of him? and when hee first gave thee life, thou wast as thy dayes are,
how much then dost thou owe to God that gave thee life, when as yet thou Couldst not ask it of him? and when he First gave thee life, thou wast as thy days Are,
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but a span long, and yet what a faire place did he make ready for thee? even the wide and spacious world, that when thou commest to yeares and mans stature, thou mightest have elbow roome enough.
but a span long, and yet what a fair place did he make ready for thee? even the wide and spacious world, that when thou Comest to Years and men stature, thou Mightest have elbow room enough.
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That God is the Creator, and therefore Almighty, is matter of feare and trembling, but that he is thy Creator is matter of love, and thankfull remembrance.
That God is the Creator, and Therefore Almighty, is matter of Fear and trembling, but that he is thy Creator is matter of love, and thankful remembrance.
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In this doe the soules of good and bad agree, that they were all created by one and the same God, that they are all for a time to be united to the body, that they shall all at the end of that time be separated from the body, that they shall all put on the very same bodies which sometimes they put off;
In this do the Souls of good and bad agree, that they were all created by one and the same God, that they Are all for a time to be united to the body, that they shall all At the end of that time be separated from the body, that they shall all put on the very same bodies which sometime they put off;
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now that thou maist never feele the happinesse of the one, and never feele the miserie of the other, take with thee this Counsell, it is the Counsell of a King, of Solomon the King, let it bee to thee as the Signet of thy right hand,
now that thou Mayest never feel the happiness of the one, and never feel the misery of the other, take with thee this Counsel, it is the Counsel of a King, of Solomon the King, let it be to thee as the Signet of thy right hand,
from contemplation of his highnesse and thy low estate will spring humilitie, from thought of this, that hee gave to thee not onely when thou hadst nothing,
from contemplation of his highness and thy low estate will spring humility, from Thought of this, that he gave to thee not only when thou Hadst nothing,
feare of his Name, resolution ard contempt of injuries, from his immensitie and illimited presence in all places, watch fulnesse and warinesse in all thy ways, words, and actions.
Fear of his Name, resolution ard contempt of injuries, from his immensity and illimited presence in all places, watch fullness and wariness in all thy ways, words, and actions.
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and pay thy vowes, call upon mee (but marke what followes) in the day of trouble, not in the night, not after Sunne set, wee must not deferre it so long;
and pay thy vows, call upon me (but mark what follows) in the day of trouble, not in the night, not After Sun Set, we must not defer it so long;
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where there is no place for repentance, for as the tree falleth so it lyeth. Sixe dayes shalt thou labour and doe all that thou hast to doe, in these thou must gather thy Manna; if thou gather on the seventh, it shall stinke and bring forth wormes:
where there is no place for Repentance, for as the tree falls so it lies. Sixe days shalt thou labour and do all that thou hast to do, in these thou must gather thy Manna; if thou gather on the seventh, it shall stink and bring forth worms:
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as if in a new way of Philosophy, he would make a passage ab extremo, ad extremum sine medio, as if wee were to spring immediately out of our mothers wombe, out of our swadling Clouts into our winding sheet.
as if in a new Way of Philosophy, he would make a passage ab extremo, ad extremum sine medio, as if we were to spring immediately out of our mother's womb, out of our swaddling Clouts into our winding sheet.
But suppose it were so, that thou hadst a long lease of thy life, and wert forc't to go to thy grave as a sheafe of Wheat into the Barne, ripe and in a good age:
But suppose it were so, that thou Hadst a long lease of thy life, and Wertenberg forced to go to thy grave as a sheaf of Wheat into the Bairn, ripe and in a good age:
suppose thou hadst a promise to see thy childrens children, and their Children, yet were it extreame impiety to deferre thy repentance to thy later dayes, to give thy beautie and youth to thy pleasure,
suppose thou Hadst a promise to see thy Children's children, and their Children, yet were it extreme impiety to defer thy Repentance to thy later days, to give thy beauty and youth to thy pleasure,
Besides, how unjust is this, to play away the strength of thine age, and then to lay the burden of all thy sinnes upon thy old and decrepit age, which God knowes is a burden to it selfe, whose knees tremble and shake under as many diseases as sinnes.
Beside, how unjust is this, to play away the strength of thine age, and then to lay the burden of all thy Sins upon thy old and decrepit age, which God knows is a burden to it self, whose knees tremble and shake under as many diseases as Sins.
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O Lord, that back that so stoops under threescore yeares, how shall it sinke under the sins of threescore yeares? the sinnes, I say, whose weight hee full well knowes, that calls to us, Come unto mee all you that are heavie laden;
O Lord, that back that so stoops under threescore Years, how shall it sink under the Sins of threescore Years? the Sins, I say, whose weight he full well knows, that calls to us, Come unto me all you that Are heavy laden;
Nonius Marcellus coats three places out of Aecius, Pacuvius, and Titinnius, where senium is put for Malum, as if it were one and the same thing to be old and miserable:
Nonius Marcellus coats three places out of Aecius, Pacuvius, and Titinnius, where senium is put for Malum, as if it were one and the same thing to be old and miserable:
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their present life being but a vaine repetition or memorie of their former, NONLATINALPHABET, they live by memorie, saies Arist. I add hither also Covetousnesse,
their present life being but a vain repetition or memory of their former,, they live by memory, Says Arist. I add hither also Covetousness,
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or whether it be NONLATINALPHABET, which is the Philosophers one Reason in 2. of his Rhetor. because old men by experience best know how necessary those eternalls are,
or whither it be, which is the Philosophers one Reason in 2. of his Rhetor. Because old men by experience best know how necessary those eternals Are,
This is that, that makes them, when they are even at their journies end, breake their Asses backs with laying on new provision, not much unlike Rivers, that then runne biggest,
This is that, that makes them, when they Are even At their journeys end, break their Asses backs with laying on new provision, not much unlike rivers, that then run biggest,
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but because God in Iustice hardens such sinners, not positively, but negatively, that is, Non impertiendo malitiam, sed non impertiendo gratiam, sayes Lumbard, not by making them evill,
but Because God in justice hardens such Sinners, not positively, but negatively, that is, Non impertiendo Malitiam, sed non impertiendo gratiam, Says Lumbard, not by making them evil,
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but by not making them good, leaving them stupid, bed-ridden, and speechlesse sinners, without sence, without motion, not able to doe or say so much as the Prodigall did, I will rise,
but by not making them good, leaving them stupid, bedridden, and speechless Sinners, without sense, without motion, not able to do or say so much as the Prodigal did, I will rise,
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for, by the good actions done in thy youth, and then the sense will bee, give testimonie that thou Remembrest thy Creator, by thy well-doing, in thy youth;
for, by the good actions done in thy youth, and then the sense will be, give testimony that thou Rememberest thy Creator, by thy welldoing, in thy youth;
Neither doe I without warrant expound this Preposition in as a causall, signifying by; so would some have it meant in the verie first word of Genesis, and so it is used in the Psalme, In wisedome hast thou made them all:
Neither do I without warrant expound this Preposition in as a causal, signifying by; so would Some have it meant in the very First word of Genesis, and so it is used in the Psalm, In Wisdom hast thou made them all:
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