A moniter of mortalitie in two sermons, by a consideration of the manifold and uncertaine surprizalls of death, guiding the pace and passages of a temporall life, towards the obtainement of life eternall, occasioned by the death of that hopefull young gentleman John Archer Esquire, sonne and heir to Sir Simon Archer, Knight of Warwickshiere and by the death of Mistris Harpur, a grave and godly matron, (wife to Mr. Henry Harpur of the city of Chester,) and of the death of their religious daughter Phabe Harper, a child of about 12 years of age / by Iohn Ley.
and their posterity (for the most part) are as base, as they were proud, contenting themselves with much lesse then belongeth to their humanity, being ignorant, not onely of their immortall state in the future,
and their posterity (for the most part) Are as base, as they were proud, contenting themselves with much less then belongeth to their humanity, being ignorant, not only of their immortal state in the future,
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but of their condition of mortality in the present world, such have need to be catechiz'd with this question of St. James, — What is your life? and because the most of them know not, what reply to returne unto it, he makes the answer for them himselfe, in these words, It is even a vapour.
but of their condition of mortality in the present world, such have need to be Catechized with this question of Saint James, — What is your life? and Because the most of them know not, what reply to return unto it, he makes the answer for them himself, in these words, It is even a vapour.
and that not a permanent, but a passant appearance, even as a vapour which appeareth for a little time, and then vanisheth away. First of the Question.
and that not a permanent, but a passant appearance, even as a vapour which appears for a little time, and then Vanishes away. First of the Question.
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I forget not how Phylosophicall Heroalds assigne them their places, giving the precedence to matter (by order of nature) but that must be taken in a right degree of Comparison, matching the next matter and forme together,
I forget not how Philosophical Heroalds assign them their places, giving the precedence to matter (by order of nature) but that must be taken in a right degree of Comparison, matching the next matter and Form together,
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but a generall and remote forme (as this frame of words, as they are interrogative ) is before the particular matter, the life of man enquired of in it.
but a general and remote Form (as this frame of words, as they Are interrogative) is before the particular matter, the life of man inquired of in it.
and seventh Chapters of his Gospell) teaching Christians what confidence they ought to have in his providence, hee demandeth, Is not the life more then meat, the body then raiment? Math. 6.25.
and seventh Chapters of his Gospel) teaching Christians what confidence they ought to have in his providence, he demandeth, Is not the life more then meat, the body then raiment? Math. 6.25.
Are you not much better then they? ver. 26. Which of you (by taking thought) can adde one Cubite to his stature, ver 27. If God cloath the grasse of the field (which to day is and to morrow is cast into the Oven) shall hee not much more cloath you? ver. 30. and (to the same purpose) is the 7th Chapter.
are you not much better then they? ver. 26. Which of you (by taking Thought) can add one Cubit to his stature, for 27. If God cloth the grass of the field (which to day is and to morrow is cast into the Oven) shall he not much more cloth you? ver. 30. and (to the same purpose) is the 7th Chapter.
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What man is there of you, who if his Sonne aske bread will give him a stone? and if he aske Fish will give him a Serpent? ver. 10. I give you these few instances for many;
What man is there of you, who if his Son ask bred will give him a stone? and if he ask Fish will give him a Serpent? ver. 10. I give you these few instances for many;
We shall not doe any thing unbeseeming the gravity and sadnesse of this Assembly, if we bring downe the observation, to a use of Instruction of little children (by way of question and an answer) commonly called by the name of Catechising:
We shall not do any thing unbeseeming the gravity and sadness of this Assembly, if we bring down the observation, to a use of Instruction of little children (by Way of question and an answer) commonly called by the name of Catechising:
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and that, according to the originall Text, Gal. 6.6. which exactly rendered runneth thus, Let him that is NONLATINALPHABET Catechised, communicate to him that NONLATINALPHABET.
and that, according to the original Text, Gal. 6.6. which exactly rendered Runneth thus, Let him that is Catechised, communicate to him that.
then now we doe, for the heads of Catechisme (as they are called) would make a body of Divinity, by which as by a patterne of wholesome words, 1 Tim. 6.3. the ordinary hearer might be the better inabled, to make tryall of his teacher, and might be so firmely established in the faith, that he should not be like those children, of whom the Apostle saith, They are tossed too and fro and carried about with every winde of Doctrine, by the sleight of men and cunning craftinesse, whereby they lye in wait, to deceive. Ephes. 4.14.
then now we do, for the Heads of Catechism (as they Are called) would make a body of Divinity, by which as by a pattern of wholesome words, 1 Tim. 6.3. the ordinary hearer might be the better enabled, to make trial of his teacher, and might be so firmly established in the faith, that he should not be like those children, of whom the Apostle Says, They Are tossed too and from and carried about with every wind of Doctrine, by the sleight of men and cunning craftiness, whereby they lie in wait, to deceive. Ephesians 4.14.
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and in fit company: (for all seasons and societies are not convenient for it,) and the questioning of the younger sort (before the ancient) would be a good meanes to teach them that, which they are ashamed otherwise to learne,
and in fit company: (for all seasons and societies Are not convenient for it,) and the questioning of the younger sort (before the ancient) would be a good means to teach them that, which they Are ashamed otherwise to Learn,
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Have we not then just ground of complaint, against such, as have brought so profitable a practise (wereby our people might be soundly grounded, in sacred knowledge) not only out of use,
Have we not then just ground of complaint, against such, as have brought so profitable a practice (whereby our people might be soundly grounded, in sacred knowledge) not only out of use,
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and could not (without indignity to the discipline of the Gospell) be continued? The cause of this dislike and disdaine (besides the inconsideration and negligence of many) hath beene an over-high estimation of it in some, who have set it up above the preaching of the Word,
and could not (without indignity to the discipline of the Gospel) be continued? The cause of this dislike and disdain (beside the inconsideration and negligence of many) hath been an overhigh estimation of it in Some, who have Set it up above the preaching of the Word,
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and that so farre, as for it to put downe the afternoones Sermon, and some (to cry quittance with such contempt) would excummunicate Catechising out of the Church,
and that so Far, as for it to put down the afternoons Sermon, and Some (to cry quittance with such contempt) would excummunicate Catechising out of the Church,
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and yet both pretend the edification or building up of the people in Religion; strange builders they be, (doubtlesse) who either refuse the foundation of Catechisticall grounds,
and yet both pretend the edification or building up of the people in Religion; strange Builders they be, (doubtless) who either refuse the Foundation of Catechistical grounds,
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but since authority hath restored the Sabbath to its right of a double service, from the Pulpit (so that the sacred seeds-men are allowed (according to Solomons counsell) In the morning to sow their seed,
but since Authority hath restored the Sabbath to its right of a double service, from the Pulpit (so that the sacred Seeds-men Are allowed (according to Solomons counsel) In the morning to sow their seed,
and in the evening not to let their hand rest, because they know not whether shall prosper this or that, or whether they both shall be alike good, Eccles. 11.6.
and in the evening not to let their hand rest, Because they know not whither shall prosper this or that, or whither they both shall be alike good, Eccles. 11.6.
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as, (in a blinde zeale unto it) to blaspheme preaching, saying that expounding of the Catechisme is as bad as preaching, we must not (for all that) revenge the wrong done to it, upon that exercise which is of so good use to edification,
as, (in a blind zeal unto it) to Blaspheme preaching, saying that expounding of the Catechism is as bad as preaching, we must not (for all that) revenge the wrong done to it, upon that exercise which is of so good use to edification,
so should we uphold the practice of preaching, and catechising, as usefull assistants the one to the other, both being ordered (so as in pious discretion they ought to be) so as may most promote the glory of God,
so should we uphold the practice of preaching, and catechising, as useful assistants the one to the other, both being ordered (so as in pious discretion they ought to be) so as may most promote the glory of God,
The latter will fitly fall into the handling of the answer; (to which I will reserve it) and for the Former, it may minister unto us an Observation, for the moving of grave and serious questions, such were those of our Saviour before cited, out of his Sermon in the Mount, to which we will adde another of his, of a matter of more weight and moment then the whole world:
The latter will fitly fallen into the handling of the answer; (to which I will reserve it) and for the Former, it may minister unto us an Observation, for the moving of grave and serious questions, such were those of our Saviour before cited, out of his Sermon in the Mount, to which we will add Another of his, of a matter of more weight and moment then the Whole world:
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It is that in the 16th. of Mat. 26. What is a man profited, if he shall gaine the whole world and loose his owne soule? or what shall a man give in exchange for his soule? which importeth, that if there could be such a bargaine made, that a man might have the whole world for the sale of his soule, he should (for all that) be a looser by it;
It is that in the 16th. of Mathew 26. What is a man profited, if he shall gain the Whole world and lose his own soul? or what shall a man give in exchange for his soul? which imports, that if there could be such a bargain made, that a man might have the Whole world for the sale of his soul, he should (for all that) be a looser by it;
for prevention of which losse and distresse, the Apostle multiplies many materiall questions, (in Emphaticall manner) concerning the meanes, viz. an utter estrangement from communion with the wicked, which he presseth in this sort, What fellowship hath righteousnesse with unrighteousnesse? what communion hath light with darknesse, what concord hath Christ with Belial, what part hath he that beleeveth with the Infidell? 2 Cor. 6.14, 15. In such Questions as these is alwayes somewhat presupposed, expressed, or prepared, whereby the hearer may be bettered since they are good to the use of edifying, Ephes. 4.29.
for prevention of which loss and distress, the Apostle multiplies many material questions, (in Emphatical manner) Concerning the means, viz. an utter estrangement from communion with the wicked, which he Presseth in this sort, What fellowship hath righteousness with unrighteousness? what communion hath Light with darkness, what concord hath christ with Belial, what part hath he that Believeth with the Infidel? 2 Cor. 6.14, 15. In such Questions as these is always somewhat presupposed, expressed, or prepared, whereby the hearer may be bettered since they Are good to the use of edifying, Ephesians 4.29.
and therein we shall first addresse a direction and admonition for materiall and profitable inquiries, and then a reproofe to vaine curious and wicked Questions.
and therein we shall First address a direction and admonition for material and profitable inquiries, and then a reproof to vain curious and wicked Questions.
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For the first, it will be matter of great advantage, for a prosperous passage to our Land of Promise, to have in readinesse, a catalogue of such Questions,
For the First, it will be matter of great advantage, for a prosperous passage to our Land of Promise, to have in readiness, a catalogue of such Questions,
and of an immortall soule? was not that (at the first) from the dust? and shall it not at last be resolved into dust againe? and my soule immediately derived from God, infused by creation,
and of an immortal soul? was not that (At the First) from the dust? and shall it not At last be resolved into dust again? and my soul immediately derived from God, infused by creation,
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but then the whole world besides? what is it that uniteth them together, is it not the breath of life? and what is that either breath or life? is it any better then a quick vanishing vapour, at least vanishable, every moment? And when it is vanished,
but then the Whole world beside? what is it that uniteth them together, is it not the breath of life? and what is that either breath or life? is it any better then a quick vanishing vapour, At least vanishable, every moment? And when it is vanished,
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and my soule seperated from my body, whither goeth it, what becometh of it? is it not put into a state (whether of woe or welfare) immutable? and the lot of an happy or unhappy change, answerable to the choice of an holy or unholy course? And though by death my body be not only vile and lothsome (both to sight and sent) but farre asunder from my soule,
and my soul separated from my body, whither Goes it, what Becometh of it? is it not put into a state (whither of woe or welfare) immutable? and the lot of an happy or unhappy change, answerable to the choice of an holy or unholy course? And though by death my body be not only vile and loathsome (both to sighed and sent) but Far asunder from my soul,
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whether it be in Heaven or Hell, (for though Hell and the grave have both one Name, the regions of darknesse and of the first and second death are at a very great distance) will it not become by concomitance perpetuall partaker of the same condition with my soule,
whither it be in Heaven or Hell, (for though Hell and the grave have both one Name, the regions of darkness and of the First and second death Are At a very great distance) will it not become by concomitance perpetual partaker of the same condition with my soul,
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for they were miraculously enlarged, their bands loosed, the doores opened by God for their deliverance ( Act. 16.33.) What must I doe to be saved? and must I not (as he was presently taught) be saved by my Faith? by Faith in the pretious blood of the Sonne of God? And doth not that Faith engage me, to love him above all either things or persons,
for they were miraculously enlarged, their bans loosed, the doors opened by God for their deliverance (Act. 16.33.) What must I do to be saved? and must I not (as he was presently taught) be saved by my Faith? by Faith in the precious blood of the Son of God? And does not that Faith engage me, to love him above all either things or Persons,
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though I should be sure to sinke under it, as low as the grave? and is it not my duty and his due (having saved me from death) by dying for me, that I should serve him in holinesse and righteousness:
though I should be sure to sink under it, as low as the grave? and is it not my duty and his due (having saved me from death) by dying for me, that I should serve him in holiness and righteousness:
And (besides my daily devotion to him) doe I not owe him, the solemne service of a weekely Sabbath, in his Sanctuary? and when I come to the place where his honour dwelleth, should I honour him as hypocrites doe with my lipps,
And (beside my daily devotion to him) doe I not owe him, the solemn service of a weekly Sabbath, in his Sanctuary? and when I come to the place where his honour dwells, should I honour him as Hypocrites do with my lips,
and keepe my heart farre from him? doth not he know the secrets of my soule, better then any one knoweth, either my body or my raiment which is most in sight? and doth he not hate hypocriticall eye-service as a meere mocking of him to his face? And should not I make his Sabbath, such a delight unto my soule as not onely not to be weary of welldoing, in the duties of the day,
and keep my heart Far from him? does not he know the secrets of my soul, better then any one Knoweth, either my body or my raiment which is most in sighed? and does he not hate hypocritical eye-service as a mere mocking of him to his face? And should not I make his Sabbath, such a delight unto my soul as not only not to be weary of welldoing, in the duties of the day,
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but to long for the returne of it, in the revolution of the weeke? Is not his word more pretious then thousands of gold and silver, in tast more delicious then the hony and the hony combe? and are not the dainties of his Table, his flesh for meate, his bloud for drinke, a more refreshing and satisfying Feast (without cloying satiety) then all the variety of Vitellius his Table,
but to long for the return of it, in the revolution of the Week? Is not his word more precious then thousands of gold and silver, in taste more delicious then the honey and the honey comb? and Are not the dainties of his Table, his Flesh for meat, his blood for drink, a more refreshing and satisfying Feast (without cloying satiety) then all the variety of Vitellius his Table,
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And after these Quaeries of Piety, that we may without halting, and with uprightnesse and integrity, walke in the duties of both Tables, it will be requisite, that (for the practife of Justice and Charity) we pose our selves with such inquiries as these.
And After these Queries of Piety, that we may without halting, and with uprightness and integrity, walk in the duties of both Tables, it will be requisite, that (for the practife of justice and Charity) we pose our selves with such inquiries as these.
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would not I be pittied, comforted and succoured, were I in any distresse of mind, of body or estate? Would I not (if I had offended another) rather have the wrong remitted,
would not I be pitied, comforted and succored, were I in any distress of mind, of body or estate? Would I not (if I had offended Another) rather have the wrong remitted,
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then pursued to revenge? And (if another had offended me) would I not wish that he should offer himselfe to reconciliation with me? Would I be spoyled or defrauded of my right? reviled to my face, reproached,
then pursued to revenge? And (if Another had offended me) would I not wish that he should offer himself to reconciliation with me? Would I be spoiled or defrauded of my right? reviled to my face, reproached,
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and pressed home to a full resolution and conclusion, would make us better Christians in the Church, better Subjects of the King and State, better neighbours in City and Country, better members of the family (under any of the occonomicall Relations, of husbands, wives, parents, children, masters or servants, hosts or guests) then commonly are to be found in the societies of men.
and pressed home to a full resolution and conclusion, would make us better Christians in the Church, better Subject's of the King and State, better neighbours in city and Country, better members of the family (under any of the Economical Relations, of Husbands, wives, Parents, children, Masters or Servants, hosts or guests) then commonly Are to be found in the societies of men.
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To these directions morall reason giveth her consent and suffrage, as we may observe in the saying of Cicero to Nevius. If thou hadst put this short Question to thy selfe, what doe I? or what am I about to doe? thy concupiscence and covetousnesse, had not made such post-haste, to the prejudice of another mans right.
To these directions moral reason gives her consent and suffrage, as we may observe in the saying of Cicero to Nevius. If thou Hadst put this short Question to thy self, what do I? or what am I about to do? thy concupiscence and covetousness, had not made such posthaste, to the prejudice of Another men right.
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for the former sort there are divers who constantly forbeare, that which the Apostle (but in some cases) forbids, that is, asking of Questions for conscience sake, 1 Cor. 10.25. never communing with their owne hearts, as the Psalmist counselleth, Psal. 4.4.
for the former sort there Are diverse who constantly forbear, that which the Apostle (but in Some cases) forbids, that is, asking of Questions for conscience sake, 1 Cor. 10.25. never communing with their own hearts, as the Psalmist counselleth, Psalm 4.4.
and Satans subtilty are laid a sleepe, shall be awakened, to witnesse against them at Gods Tribunall, where when they shall be particularly questioned,
and Satan subtlety Are laid a sleep, shall be awakened, to witness against them At God's Tribunal, where when they shall be particularly questioned,
Now for those who question amisse, some are impertinent, some trifling, some curious and presumptuous, some distrustfull, some blasphemous Questionists: for the first sort, they are such as are busie and inquisitive into such matters as most concerne others, but themselves little or not at all, a spice of this inquisitivenesse appeared in Peter, John 21. when he put the question (concerning the beloved Disciple) what shall this man doe? ver. 21. To which he received a round reply (by way of reproofe) If I will that he tarry till I come, what is that to thee? follow thou me, ver. 22. In this fault Peter hath many followers;
Now for those who question amiss, Some Are impertinent, Some trifling, Some curious and presumptuous, Some distrustful, Some blasphemous Questionists: for the First sort, they Are such as Are busy and inquisitive into such matters as most concern Others, but themselves little or not At all, a spice of this inquisitiveness appeared in Peter, John 21. when he put the question (Concerning the Beloved Disciple) what shall this man do? ver. 21. To which he received a round reply (by Way of reproof) If I will that he tarry till I come, what is that to thee? follow thou me, ver. 22. In this fault Peter hath many followers;
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though there be some who pretend (if not to a Monopoly, yet) to a Prelation of learning and (in ostentation of it) shew themselves (such as Stapleton called Bodin ) great triflers, such are many of the Schoole-men, who in their disputes,
though there be Some who pretend (if not to a Monopoly, yet) to a Prelation of learning and (in ostentation of it) show themselves (such as Stapleton called Bodin) great triflers, such Are many of the Schoolmen, who in their disputes,
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Luther (in detestation of their vaine jangling, and doting about questions, as S. Paul phraseth it, 1 Tim. 6.4.) with some transportation of spirit (after his manner) used an immoderate Meiosis of them, which was this, I had almost sworne (said he) that there is not one Schoole-Divine, especially a Lipsian, who under stands one Chapter of the Gospell,
Luther (in detestation of their vain jangling, and doting about questions, as S. Paul Phraseth it, 1 Tim. 6.4.) with Some transportation of Spirit (After his manner) used an immoderate Meiosis of them, which was this, I had almost sworn (said he) that there is not one School-divine, especially a Lipsian, who under Stands one Chapter of the Gospel,
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or of the Bible, and if his passion and opposition in Religion, made him an incompetent Judge of their dictats, you may abate (in your belief) as much as you please of the severity of his censure,
or of the bible, and if his passion and opposition in Religion, made him an incompetent Judge of their dictates, you may abate (in your belief) as much as you please of the severity of his censure,
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yet those that reade his workes, and the chiefe Doctors of their SchoolDivinity, may find cause perhaps to consent with Erasmus (a man of a calmer spirit,
yet those that read his works, and the chief Doctors of their SchoolDivinity, may find cause perhaps to consent with Erasmus (a man of a calmer Spirit,
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and acknowledged by two Popes, Adrian the 6th and Leo the 10th) for a Son of the Roman Church, who professed that himself profited more, by one little page of Luthers writings,
and acknowledged by two Popes, Adrian the 6th and Leo the 10th) for a Son of the Roman Church, who professed that himself profited more, by one little page of Luthers writings,
The third sort are such as make presumptuous inquiries into, and encroachments upon divine Counsels, prying into the Arke of Gods privacy, with such a busie and curious inquisitivenesse,
The third sort Are such as make presumptuous inquiries into, and encroachments upon divine Counsels, prying into the Ark of God's privacy, with such a busy and curious inquisitiveness,
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and hence also (for satisfaction to over-curious Inquisitours) are those audacious determinations, concerning mens lives and fortunes, by the calculation and casting of nativities,
and hence also (for satisfaction to overcurious Inquisitors) Are those audacious determinations, Concerning men's lives and fortune's, by the calculation and casting of Nativities,
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To these presumptions, questions must be sorted, such as that which (some say) was proposed to S. Angastine, vi• ▪ What did God before he made the world? To which the answer was as sharpe,
To these presumptions, questions must be sorted, such as that which (Some say) was proposed to S. Angastine, vi• ▪ What did God before he made the world? To which the answer was as sharp,
humane care and providence I confesse is subordinate to divine, and that so farre, that he that sleights his part in obedience to God, forfeits Gods part of beneficence to himselfe,
humane care and providence I confess is subordinate to divine, and that so Far, that he that sleights his part in Obedience to God, forfeits God's part of beneficence to himself,
and to his, whether person or estate, and incurreth the severe censure of teh Apostle, He that provideth not for his owne, especially forthose of his owne house, he hath aenyed the Faith,
and to his, whither person or estate, and incurreth the severe censure of teh Apostle, He that Provideth not for his own, especially forthose of his own house, he hath aenyed the Faith,
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The last and worst sort are thole blasphemous and Atheisticall questionists, who in a deriding manner aske, Where is the promise of his comming? 2 Pet. 3.4. but especially such an one, who asked of a Christian in scorne of Christ.
The last and worst sort Are thole blasphemous and Atheistical questionists, who in a deriding manner ask, Where is the promise of his coming? 2 Pet. 3.4. but especially such an one, who asked of a Christian in scorn of christ.
What is the Carpenters Sonne doing to day? who returned him an answer, as witty as the question was wicked, He is making a Coffin, said he, for the funerall of Julian,
What is the Carpenters Son doing to day? who returned him an answer, as witty as the question was wicked, He is making a Coffin, said he, for the funeral of Julian,
and his answer proved a Propheey, for (within a very little while after) he was marked out for the Coffin by an Arrow from Heaven, which he thought to be shot by Christ himselfe, whom he tooke for his Antagonist,
and his answer proved a Propheey, for (within a very little while After) he was marked out for the Coffin by an Arrow from Heaven, which he Thought to be shot by christ himself, whom he took for his Antagonist,
There is much adoe among the Philosophers (especially betwixt Cardan and Scaliger ) how to define it, this vapour (as the Apostle cals it) may be vanished away,
There is much ado among the Philosophers (especially betwixt Cardan and Scaliger) how to define it, this vapour (as the Apostle calls it) may be vanished away,
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Of this life, the principall proofe and preservative both, is breathing, therfore when God gave life to the first humane body (formed of the earth,) he is said, to breath into his nostrits the breath of life, Gen, 2.7.
Of this life, the principal proof and preservative both, is breathing, Therefore when God gave life to the First humane body (formed of the earth,) he is said, to breath into his nostrits the breath of life, Gen, 2.7.
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and as a vapout is soone vanished, first appearing, and after a while disappearing (to speake answerably to the words in the originall) so the breath is easily stopped,
and as a vapout is soon vanished, First appearing, and After a while disappearing (to speak answerably to the words in the original) so the breath is Easily stopped,
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If I keep to my Text (and it hath given me no cause to forsake it) I must present you with a very plain and well known observation upon it, which is, That the life of man is very short, Doct. and not more short then uncertaine:
If I keep to my Text (and it hath given me no cause to forsake it) I must present you with a very plain and well known observation upon it, which is, That the life of man is very short, Doct. and not more short then uncertain:
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for your knowledge must proceed to practise, and your practise commonly comes so slowly on, in what you know, that many times the notions which are most familiar to your understandings are the greatest strangers to your practise, to which there is more adoe to perswade you, then to instruct you;
for your knowledge must proceed to practise, and your practice commonly comes so slowly on, in what you know, that many times the notions which Are most familiar to your understandings Are the greatest Strangers to your practice, to which there is more ado to persuade you, then to instruct you;
for what is more constant and continuall then the vicissitude or alternate course of day and night, of action and rest, of refreshing by dyet and sleep? yet no man thinks they return too often,
for what is more constant and continual then the vicissitude or alternate course of day and night, of actium and rest, of refreshing by diet and sleep? yet no man thinks they return too often,
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and to keep close to our present Argument, it is both often observed, and much commended in a great King (the father of a greater) that he was well-pleased every morning to heare in the same words a Monitory of Mortality, for his readinesse for death, which might either steale-in,
and to keep close to our present Argument, it is both often observed, and much commended in a great King (the father of a greater) that he was well-pleased every morning to hear in the same words a Monitory of Mortality, for his readiness for death, which might either steale-in,
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if done amisse, a wise-mans life hath been defined (by a principall Philosopher) to be a meditation of death, if so, it will be no prejudice (I am sure) to your prudence, to attend with patience,
if done amiss, a wiseman's life hath been defined (by a principal Philosopher) to be a meditation of death, if so, it will be no prejudice (I am sure) to your prudence, to attend with patience,
The shortnesse of life (Vapour-like) hath various expressions in the Scripture, It is compared by David to a fading flower, Psal. 103.15. to a fleeting shadow, Psal. 144.4. and by Job, to the passage of a Weavers shuttle, Job 7.6. and here, (you see) to a vanishing vapour, which we must (for reasons) referre.
The shortness of life (Vapour-like) hath various expressions in the Scripture, It is compared by David to a fading flower, Psalm 103.15. to a fleeting shadow, Psalm 144.4. and by Job, to the passage of a Weavers shuttle, Job 7.6. and Here, (you see) to a vanishing vapour, which we must (for Reasons) refer.
so gives he the measure of it in what proportion best pleaseth himselfe, unto Methuselah he made a very large measure as taken out of the whole peece of secular duration,
so gives he the measure of it in what proportion best Pleases himself, unto Methuselah he made a very large measure as taken out of the Whole piece of secular duration,
as under the Gospell many by the Ministry of the Midwife are borne once, but tarry not to be borne againe by our administration of the Sacrament of Baptisme,
as under the Gospel many by the Ministry of the Midwife Are born once, but tarry not to be born again by our administration of the Sacrament of Baptism,
We see some grownd with the Stone, some smitten downe with the Epilepsy, or an Aposteme (or as the Vulgar miscall it, Impostume ) which secretly and insensibly gathered to an head, may breake in a moment,
We see Some ground with the Stone, Some smitten down with the Epilepsy, or an Aposteme (or as the vulgar miscall it, Impostume) which secretly and insensibly gathered to an head, may break in a moment,
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and stop the breath of mans bosome, or stifle the spirits of his braine, some blowne up with the Collick, or Iliaca passio, some eaten up by a Consumption, some by a multiplication of Creeping vermine,
and stop the breath of men bosom, or stifle the spirits of his brain, Some blown up with the Colic, or Iliaca passio, Some eaten up by a Consumption, Some by a multiplication of Creeping vermin,
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and some drowned with the Dropsie, some burnt with a Fever: And some of them are such Epidemicall malignities, against the health and life of man, that the Chambers of death are enlarged,
and Some drowned with the Dropsy, Some burned with a Fever: And Some of them Are such Epidemical Malignities, against the health and life of man, that the Chambers of death Are enlarged,
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and great and wide caves to be digged (for more roome) where the dead are piled up (as Sampson said of the slaughtered Philistines ) by heapes upon heapes, Judg. 15.16. while faire and spacious roomes, above ground are empty, for want of living guests, to lodge in them;
and great and wide caves to be dug (for more room) where the dead Are piled up (as Sampson said of the slaughtered philistines) by heaps upon heaps, Judges 15.16. while fair and spacious rooms, above ground Are empty, for want of living guests, to lodge in them;
yea such desolations have been made among men by devouring Postilence, (as Thucidides and many other Authours have left upon Record.) that the living have beene scarce left enough to bury the dead.
yea such desolations have been made among men by devouring Postilence, (as Thucydides and many other Authors have left upon Record.) that the living have been scarce left enough to bury the dead.
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1. For Love, we finde the Church sick of Love to Christ, Cant. 2.4. and we are sure that Christ dyed for Love of his Church, Eph. 5.25. and that Love which is moerely humane, hath (by experience) proved mortall to many, what David wished to have suffered for Absolom, saying in (the pangs of his excessive Love unto him) would God I had dyed for thee; 2 Sam. 18.23.
1. For Love, we find the Church sick of Love to christ, Cant 2.4. and we Are sure that christ died for Love of his Church, Ephesians 5.25. and that Love which is moerely humane, hath (by experience) proved Mortal to many, what David wished to have suffered for Absalom, saying in (the pangs of his excessive Love unto him) would God I had died for thee; 2 Sam. 18.23.
to the same have divers actually exposed themselves, sometimes by deadly adventures, for their friends, sometimes with their friends, to which danger, nothing induced them,
to the same have diverse actually exposed themselves, sometime by deadly adventures, for their Friends, sometime with their Friends, to which danger, nothing induced them,
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but spirituall enemy, had not (for the recovery of his body) advised the ruine of his soule, 2 Sam. 3. v. 2, 3, 4. And what was but fabled in the Poet of Iphis, laying violent hands on himselfe, (to the taking away of his life) through impatience of his Love, hath been often tragically acted, by divers, whose love to others (for want of reciprocation of affection from them,
but spiritual enemy, had not (for the recovery of his body) advised the ruin of his soul, 2 Sam. 3. v. 2, 3, 4. And what was but fabled in the Poet of Iphis, laying violent hands on himself, (to the taking away of his life) through impatience of his Love, hath been often tragically acted, by diverse, whose love to Others (for want of reciprocation of affection from them,
And where that affection is answered, it hath proved as deadly in excesse, as in defect of fruition, especially when degenerated from Love to lust, which is too familiar in the familiarity of different sexes;
And where that affection is answered, it hath proved as deadly in excess, as in defect of fruition, especially when degenerated from Love to lust, which is too familiar in the familiarity of different sexes;
as is obserued by Philosophers in Birds, Beasts and Men, for Birds they note in Sparrowes, that they are very short lived by their frequent coition, especially the male kind, which they say commonly liveth not above a yeare,
as is observed by Philosophers in Birds, Beasts and Men, for Birds they note in Sparrows, that they Are very short lived by their frequent coition, especially the male kind, which they say commonly lives not above a year,
yet it breeds a disease, more painefull then death, more shamefull then hanging, and sometimes killeth as sodainely as the sharpest Sword when it is thrust to the heart;
yet it breeds a disease, more painful then death, more shameful then hanging, and sometime kills as suddenly as the Sharpest Sword when it is thrust to the heart;
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whereof the Naturall Historian giveth (for instance) the example of Cornelius Gallus, (who had beene Lord Pretor) and of T. Aetherius (a Romane Knight) both dying in the very act of unchastity.
whereof the Natural Historian gives (for instance) the Exampl of Cornelius Gallus, (who had been Lord Praetor) and of T. Aetherius (a Roman Knight) both dying in the very act of unchastity.
Contrary to Love are Envie and Wrath, yet as if they were reconciled for mans ruine, they both concurte with it to impaire his health, and to hasten his death.
Contrary to Love Are Envy and Wrath, yet as if they were reconciled for men ruin, they both concurte with it to impair his health, and to hasten his death.
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which how unjustly soever set against anothers good, (for the dislike of that whether it be in deed or in appearance sets it on worke) hath in this respect some affinity with justice,
which how unjustly soever Set against another's good, (for the dislike of that whither it be in deed or in appearance sets it on work) hath in this respect Some affinity with Justice,
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Of Anger he giveth the same deadly sentence, in the same place, which is sometimes executed on the sodaine, not only by a transient violence upon another,
Of Anger he gives the same deadly sentence, in the same place, which is sometime executed on the sudden, not only by a Transient violence upon Another,
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but by an immanent vehemence, upon the person of the Angry, as a late learned Philosopher sheweth, confuting the opinion of an antient and famous Physitian,
but by an immanent vehemence, upon the person of the Angry, as a late learned Philosopher shows, confuting the opinion of an ancient and famous physician,
and wondring that he holdeth otherwise, and the reason he giveth of this deadlinesse of Wrath, is because (saith he) it forceth the vitall spirits out of the heart, without which a man cannot live.
and wondering that he holds otherwise, and the reason he gives of this deadliness of Wrath, is Because (Says he) it forceth the vital spirits out of the heart, without which a man cannot live.
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Hope is another passion under which man is many times passive, for hope deferred maketh the heart sick (saith Solomon, Prov. 13.12.) and if utterly disappointed, it turneth that sicknesse to death,
Hope is Another passion under which man is many times passive, for hope deferred makes the heart sick (Says Solomon, Curae 13.12.) and if utterly disappointed, it turns that sickness to death,
for as the Proverbe hath it, but for hope the heart would breake, so the hope being quite lost, the heart is not likely long to hold out, especially if the object of hope were a matter of moment.
for as the Proverb hath it, but for hope the heart would break, so the hope being quite lost, the heart is not likely long to hold out, especially if the Object of hope were a matter of moment.
Feare hath likewise a deadly force upon feeble spirits, for some have dyed for feare they should dye, as a Gentleman at the siedge of S. Paul in France, fell downe starke dead, in the breach without any stroake or touch, save what his heart gave him, by a fearfull apprehension of danger neere hand.
fear hath likewise a deadly force upon feeble spirits, for Some have died for Fear they should die, as a Gentleman At the siege of S. Paul in France, fell down stark dead, in the breach without any stroke or touch, save what his heart gave him, by a fearful apprehension of danger near hand.
For sorrow, how killing a passion that is, we may learne by the plea of Judah with Joseph, for the reducing of his Brother Benjamin back to Jacob; It shall come to passe (saith he) when hee seeth that the Lad is not with us, that hee will dye,
For sorrow, how killing a passion that is, we may Learn by the plea of Judah with Joseph, for the reducing of his Brother Benjamin back to Jacob; It shall come to pass (Says he) when he sees that the Lad is not with us, that he will die,
for when a Messenger from the Warres, brought sad tydings (of the victory of the Philistimes, against the Israelites) hee fell backward and broke his neck, upon the mention of the taking of the Arke, which is particularly noted in the Text, 1 Sam. 4.18. (as the worst part of that ill newes) and which set such a sad weight of sorrow upon his heart as bore him downe to the ground, from whence he was never able to rise againe.
for when a Messenger from the Wars, brought sad tidings (of the victory of the Philistines, against the Israelites) he fell backward and broke his neck, upon the mention of the taking of the Ark, which is particularly noted in the Text, 1 Sam. 4.18. (as the worst part of that ill news) and which Set such a sad weight of sorrow upon his heart as boar him down to the ground, from whence he was never able to rise again.
as the story of the Queene of Sheba sheweth, 1 King. 10.5. and what enemy more deadly then that, when (as Pliny noteth) a Woman that thought her Son dead at the Battle of Canna, dyed with an excesse of Joy at the sight of him, could she have sped worse in the middest of the Battle? so did Sophocles and Denis of Cicely, being overjoy'd, upon tidings brought unto them that they had won the best prize among the Tragicall Poets.
as the story of the Queen of Sheba shows, 1 King. 10.5. and what enemy more deadly then that, when (as pliny notes) a Woman that Thought her Son dead At the Battle of Canna, died with an excess of Joy At the sighed of him, could she have sped Worse in the midst of the Battle? so did Sophocles and Denis of Cicely, being overjoyed, upon tidings brought unto them that they had wone the best prize among the Tragical Poets.
Besides the diseases of the body and passions of the mind within a man, which in their excesse doe violently chase and force the soule out of its rightfull possession, there come upon him many killing mishaps from without,
Beside the diseases of the body and passion of the mind within a man, which in their excess do violently chase and force the soul out of its rightful possession, there come upon him many killing mishaps from without,
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for very small matters, may be of great moment to hasten the dispatch of death. There is an Ethiopian poison, whereof one graine will kill a man in a moment,
for very small matters, may be of great moment to hasten the dispatch of death. There is an Ethiopian poison, whereof one grain will kill a man in a moment,
and as mans life is a vapour, so he whose breath (if he would have formed it into a doome of condemnation) might have been deadly to many had his breath stopped, his life taken from him by the vapour or sent of a new white-limed Chamber.
and as men life is a vapour, so he whose breath (if he would have formed it into a doom of condemnation) might have been deadly to many had his breath stopped, his life taken from him by the vapour or sent of a new white-limed Chamber.
and to his long-home both at once, by a poisoned Torch, and a lesse thing then a Torch, a Candle, lesse then a Candle, the sent of the Snuffe of it, may put a Woman into an untimely travaile,
and to his Long-home both At once, by a poisoned Torch, and a less thing then a Torch, a Candle, less then a Candle, the sent of the Snuff of it, may put a Woman into an untimely travail,
The second generall cause of mans short and uncertaine life, is bloody hostility, for there are many men of blood and Belial, and some are so mad upon desperate adventures, that as the Wise man saith, they lay waite for their owne blood, they lurke privily for their owne lives, Prov. 1.18. but more for the blood and lives of others, who say unto their associates, Come with us let us lay waite for blood, let us lurke privily for the innocent without cause.
The second general cause of men short and uncertain life, is bloody hostility, for there Are many men of blood and Belial, and Some Are so mad upon desperate adventures, that as the Wise man Says, they lay wait for their own blood, they lurk privily for their own lives, Curae 1.18. but more for the blood and lives of Others, who say unto their associates, Come with us let us lay wait for blood, let us lurk privily for the innocent without cause.
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v. 19. and as out of greedinesse of gaine, so out of envy, as in the Apology for Herodotus, the Authour telleth of a little Child who killed his Brother,
v. 19. and as out of greediness of gain, so out of envy, as in the Apology for Herodotus, the Author Telleth of a little Child who killed his Brother,
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And by the observation of Augustine of a little sucking Infant, growing pale with envy to see another (such an one as himselfe) to be his partner, in the milke of his Nurses breast.
And by the observation of Augustine of a little sucking Infant, growing pale with envy to see Another (such an one as himself) to be his partner, in the milk of his Nurse's breast.
but to engage their consciences unto it, so farre as to make them conceive it a service acceptable to God, (and so as bound in conscience to performe it) to kill his best servants,
but to engage their Consciences unto it, so Far as to make them conceive it a service acceptable to God, (and so as bound in conscience to perform it) to kill his best Servants,
so much our Saviour himselfe hath foretold, Joh. 16.2. and his saving by the powerfull imposture of the destroyer hath been often fulfilled from that time to this.
so much our Saviour himself hath foretold, John 16.2. and his Saving by the powerful imposture of the destroyer hath been often fulfilled from that time to this.
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In the last precedent Centurie we have a prodigious example, of his fanguinarie seducement, in an Anabaptisticall Enthusiast, killing his own Brother, in the presence of his Parents,
In the last precedent Centurie we have a prodigious Exampl, of his fanguinarie seducement, in an Anabaptistical Enthusiast, killing his own Brother, in the presence of his Parents,
as an imitation of Abrahams offering to sacrifice his Son. Isaack, Gen. 22.10. God was pleased with the offer only, and forbad the act, v, 11, 12. but the Devill that red Dragon, as he is called, Rev. 12.3. delighting in the effusion of mans blood, drove on the delusion of his fancy, through his conscience, affections and will to the execution of his hand.
as an imitation of Abrahams offering to sacrifice his Son. Isaac, Gen. 22.10. God was pleased with the offer only, and forbade the act, v, 11, 12. but the devil that read Dragon, as he is called, Rev. 12.3. delighting in the effusion of men blood, drove on the delusion of his fancy, through his conscience, affections and will to the execution of his hand.
All this while I have said nothing of the mortality of the Sword, in the prodigall effusion of blood by warre, which to that of single slaughters, is like the flowing of the Sea, to the running of the channels, whereof heretofore we have taken notice, only by heare-say or reading,
All this while I have said nothing of the mortality of the Sword, in the prodigal effusion of blood by war, which to that of single slaughters, is like the flowing of the Sea, to the running of the channels, whereof heretofore we have taken notice, only by hearsay or reading,
as of the Carthaginians and Romans, or the Turks and Scythians, or of the Frenchmen and Spaniards, the Spaniards and Hollanders, the Swedes and Imperialists, or if we must have our part in that more then brutish malignity, (For the rage of beasts never bestrewed either Land or Sea with so many dead carcases as humane hostility hath done,
as of the Carthaginians and Romans, or the Turks and Scythians, or of the Frenchmen and Spanish, the Spanish and Hollanders, the Swedes and Imperialists, or if we must have our part in that more then brutish malignity, (For the rage of beasts never bestrewed either Land or Sea with so many dead carcases as humane hostility hath done,
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and under his Colours, (who is the most Catholike Generall swaying in all Armies in the World) English against English, Protestant against Protestant, killing one another,
and under his Colours, (who is the most Catholic General swaying in all Armies in the World) English against English, Protestant against Protestant, killing one Another,
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and in such sort, that if the God of peace be not pleased, to take up the quarrell, the issue of English and Protestant blood, may swell up to the Horses bridles,
and in such sort, that if the God of peace be not pleased, to take up the quarrel, the issue of English and Protestant blood, may swell up to the Horses bridles,
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come to passe which cannot be without many instances pertinent to my Text, for how soone doe many men's lives (in a Battle) vanish like a vapour, their last breath mingling with the vapour and smoake,
come to pass which cannot be without many instances pertinent to my Text, for how soon do many men's lives (in a Battle) vanish like a vapour, their last breath mingling with the vapour and smoke,
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as if there were such an inseperable society betwixt them, as Ruth professed unto Naomi, Ruth 1.16. (and indeed the league betwixt sinne and death is much more firme then that) Emilius Lepidus did but hit his toe upon the doore-sill,
as if there were such an inseparable society betwixt them, as Ruth professed unto Naomi, Ruth 1.16. (and indeed the league betwixt sin and death is much more firm then that) Emilias Lepidus did but hit his toe upon the door-sill,
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The like deadly blow light upon the head of a Schollar, by the falling of a letter of stone from the battlements of the house of the Earle of Northampton neare Charing - crosse,
The like deadly blow Light upon the head of a Scholar, by the falling of a Letter of stone from the battlements of the house of the Earl of Northampton near Charing - cross,
If a man stay within doores, as conceiving (according to the ancient saying) his house is his Castle, his life may (there) many wayes be betrayed to death;
If a man stay within doors, as conceiving (according to the ancient saying) his house is his Castle, his life may (there) many ways be betrayed to death;
for a violent winde may blow downe the house upon his head, and overwhelme him as it did Jobs children, Job 1. and as in the raign of K. William. 2d. 606. houses were blowne downe by a Tempest in London. At his Table death may be in his diet,
for a violent wind may blow down the house upon his head, and overwhelm him as it did Jobs children, Job 1. and as in the Reign of K. William. 2d. 606. houses were blown down by a Tempest in London. At his Table death may be in his diet,
and an haire in a messe of milke sodainly strangled Fabius, could death have made more haste or done him more hurt with an halter? There may be death in the Cup,
and an hair in a mess of milk suddenly strangled Fabius, could death have made more haste or done him more hurt with an halter? There may be death in the Cup,
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for there may be a Fly in it, and a Fly hath been the death of ( him, who takes upon him much more then belongeth to man) the Caiphas of Rome Pope Adrian the 4th.
for there may be a Fly in it, and a Fly hath been the death of (him, who Takes upon him much more then belongeth to man) the Caiaphas of Room Pope Adrian the 4th.
and that we take mannerly leave of God, when we have done, giving thanks to his goodnesse, not only for his allowance of the good creatures (for out nourishment) but for a comfortable use of them, that they have not become unto us,
and that we take mannerly leave of God, when we have done, giving thanks to his Goodness, not only for his allowance of the good creatures (for out nourishment) but for a comfortable use of them, that they have not become unto us,
and makes such an exact reckoning of them, as no man can controule, we cannot but (by experience of all times, persons and places) acknowledge, that as a great Phylosopher losopher and Historian observes,
and makes such an exact reckoning of them, as no man can control, we cannot but (by experience of all times, Persons and places) acknowledge, that as a great Philosopher losopher and Historian observes,
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and receive a wound from him, for which no cure can be had of any. No businesse so serious, that can cause him to adjourne his arrest, untill another day,
and receive a wound from him, for which no cure can be had of any. No business so serious, that can cause him to adjourn his arrest, until Another day,
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This is the only King against whom there is no rising up (as Agur phraseth the most absolute predominance, Prov. 30.31.) to make resistance against whose absolute Monarchy, by no humane power or prevalence may be pretended.
This is the only King against whom there is no rising up (as Agur Phraseth the most absolute predominance, Curae 30.31.) to make resistance against whose absolute Monarchy, by no humane power or prevalence may be pretended.
Nor can the Physitians (though called in as Advocates or Champions in the cause of nature, to aid and protect it, against this great warriour) prevaile any thing at all, to preserve it from death:
Nor can the Physicians (though called in as Advocates or Champions in the cause of nature, to aid and Pact it, against this great warrior) prevail any thing At all, to preserve it from death:
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as is storied of Cajus Julius a Chirurgeon, who dressing a sore eye, as he drew the instrument over it, was strucke with an instrument of death, in the act and place where he did it.
as is storied of Cajus Julius a Chirurgeon, who dressing a soar eye, as he drew the Instrument over it, was struck with an Instrument of death, in the act and place where he did it.
I have hitherto shewed you the causes of mans mortall mutability, and exemplified the shortnesse and uncertainty of his life, in so many instances, not meaning here to take up, and set up my rest:
I have hitherto showed you the Causes of men Mortal mutability, and exemplified the shortness and uncertainty of his life, in so many instances, not meaning Here to take up, and Set up my rest:
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for though mans life be a vapour that soone vanisheth away, I would have the observations of this vanity, to be like the distilled Rose-water, which comes downe from a vapour,
for though men life be a vapour that soon Vanishes away, I would have the observations of this vanity, to be like the distilled Rosewater, which comes down from a vapour,
and drops into the bottle, and is there preserved for especiall use, and my desire and prayer now is that (as it is in the 32. of Deutronomy ) My doctrine may dropps as the raine,
and drops into the Bottle, and is there preserved for especial use, and my desire and prayer now is that (as it is in the 32. of Deuteronomy) My Doctrine may drops as the rain,
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and my speech distill into your hearts as the dew, as the small raine upon the tender herbe and as the showers upon the grasse, Deut. 32.2. in a present application.
and my speech distil into your hearts as the due, as the small rain upon the tender herb and as the showers upon the grass, Deuteronomy 32.2. in a present application.
and that appearance after a while soone vanisheth away, how diligent and watchfull should we be while it is present (which is all the time of action allowed unto us) to imploy it and improve it to our best advantage for the future? Humane prudence will prompt us (while we do enjoy it) to make as good use of it;
and that appearance After a while soon Vanishes away, how diligent and watchful should we be while it is present (which is all the time of actium allowed unto us) to employ it and improve it to our best advantage for the future? Humane prudence will prompt us (while we do enjoy it) to make as good use of it;
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as possibly we can, and religious policy will stirre us up, to present expedition, and not to put off (untill to morrow) the performance of any good thing, which we may do to day (for at the next puffe of breath, we may blow away our life) but to use all diligence, in doing of good,
as possibly we can, and religious policy will stir us up, to present expedition, and not to put off (until to morrow) the performance of any good thing, which we may do to day (for At the next puff of breath, we may blow away our life) but to use all diligence, in doing of good,
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while we have time, as the Apostle admonisheth, Gal 6.10. We have some examples (of moment) though most contrary in themselves, yet tending to this very end, viz. to shew where the time is but short, the endeavour must be great, to make it serviceable to most defirable ends.
while we have time, as the Apostle Admonisheth, Gall 6.10. We have Some Examples (of moment) though most contrary in themselves, yet tending to this very end, viz. to show where the time is but short, the endeavour must be great, to make it serviceable to most defirable ends.
By day is meant the time of life, while the vapour appeareth (like a bright cloud, Mat. 17.5.) and by night the time of it's vanishing away by death, wherin all things (that had life,
By day is meant the time of life, while the vapour appears (like a bright cloud, Mathew 17.5.) and by night the time of it's vanishing away by death, wherein all things (that had life,
and have it not) are be-nighted and wrapped-up in darknesse, yet there is betwixt the literall and figurative day and night, this difference to be observed;
and have it not) Are benighted and wrapped-up in darkness, yet there is betwixt the literal and figurative day and night, this difference to be observed;
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that the daies and nights have usually their turne in a proportionable measure of length and shortnes, which mutually and interchangeably succeed one another:
that the days and nights have usually their turn in a proportionable measure of length and shortness, which mutually and interchangeably succeed one Another:
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so in our ordinary Clymats, and in the extraordinary too, where the day lasteth from the 10. of March, till the 13. of September, that is the space of 187. dayes (of our account) the night is as long and no longer:
so in our ordinary Climates, and in the extraordinary too, where the day lasteth from the 10. of March, till the 13. of September, that is the Molle of 187. days (of our account) the night is as long and no longer:
It behoveth us then (while it is day with us) to be so much more intentively bent upon the businesse that belongeth unto us (which is to worke out our Salvation with feare and trembling, Phil. 2.12.
It behooveth us then (while it is day with us) to be so much more intentively bent upon the business that belongeth unto us (which is to work out our Salvation with Fear and trembling, Philip 2.12.
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and therein his example should be our rule, and upon the same ground, he that is most opposite to our Saviour (even the great destroyer) useth double diligence,
and therein his Exampl should be our Rule, and upon the same ground, he that is most opposite to our Saviour (even the great destroyer) uses double diligence,
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and makes all the hast he can to out-work the children of light, in a quick dispatch of deeds of darknesse, His wrath is great, because his time is but short, Revel. 12.12.
and makes all the haste he can to outwork the children of Light, in a quick dispatch of Deeds of darkness, His wrath is great, Because his time is but short, Revel. 12.12.
But for our time, for what is past, it hath bin but short, and that which is to come may be nothing at all, to us, the next houre (for ought we know) may be none of ours.
But for our time, for what is past, it hath been but short, and that which is to come may be nothing At all, to us, the next hour (for ought we know) may be none of ours.
while they have it, to whom may well be applyed the saying of Seneca, which is, That they have not received so short a portion of life (though it be very short,
while they have it, to whom may well be applied the saying of Senecca, which is, That they have not received so short a portion of life (though it be very short,
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For what time or pains can be too much, to save our soules from hell to estate them in Heaven (when we die) and to unite them and our bodies both, in fruition of perfect grace and glory for ever, which must be procured while this vapour appeareth or not at all;
For what time or pains can be too much, to save our Souls from hell to estate them in Heaven (when we die) and to unite them and our bodies both, in fruition of perfect grace and glory for ever, which must be procured while this vapour appears or not At all;
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who that thinkes of the excellency of that jewell, which our Saviour advanceth in value, above the price of the whole world, of the ineffable felicity, which God hath prepared for those that sincerely love,
who that thinks of the excellency of that jewel, which our Saviour Advanceth in valve, above the price of the Whole world, of the ineffable felicity, which God hath prepared for those that sincerely love,
as Laban was) to obtain an eternall freedom, in the City of Jerusalem which is above? For my part I cannot sufficiently admire the beneficence of Almighty God, who sets so great happinesse, at so low a rate, that in that little time,
as Laban was) to obtain an Eternal freedom, in the city of Jerusalem which is above? For my part I cannot sufficiently admire the beneficence of Almighty God, who sets so great happiness, At so low a rate, that in that little time,
If a man having his lands divided into foure parts (answerable to the foure fingers of Davids hand-breadth of life, Psa. 39.5.) should leave one part of it wholy untilled, to bring forth nettles,
If a man having his Lands divided into foure parts (answerable to the foure fingers of Davids handbreadth of life, Psa. 39.5.) should leave one part of it wholly untilled, to bring forth nettles,
Or if a man who (hath a charge of wife, and children, and servants) and but a competent portion for them all, did carelesly cast away one part of his meanes, at dice, puffe away another in smoake, swallow downe another in superfluous draughts,
Or if a man who (hath a charge of wife, and children, and Servants) and but a competent portion for them all, did carelessly cast away one part of his means, At dice, puff away Another in smoke, swallow down Another in superfluous draughts,
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and leave but a fourth part of all (for all other charges that concern himself and those that are committed to his keeping) would wise-men judge any otherwise of him,
and leave but a fourth part of all (for all other charges that concern himself and those that Are committed to his keeping) would Wise men judge any otherwise of him,
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then as a man of an empty skull, or ill-tempered braines, and unfit to have an estate committed to his trust? though but for himself, much more unfit that others should be put to depend upon his care or fore-cast.
then as a man of an empty skull, or ill-tempered brains, and unfit to have an estate committed to his trust? though but for himself, much more unfit that Others should be put to depend upon his care or forecast.
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and so be better imployed by others, then by the owner it would be: but he that hath wilfully and wickedly wasted, three fingers of his hand-breadth of time,
and so be better employed by Others, then by the owner it would be: but he that hath wilfully and wickedly wasted, three fingers of his handbreadth of time,
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as we have noted the measure of it (out of the Psalmist) cannot be sure that either himselfe or any one for him, shall be trusted with the fourth for better use.
as we have noted the measure of it (out of the Psalmist) cannot be sure that either himself or any one for him, shall be trusted with the fourth for better use.
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Of such foolish men as these, there are so many, that if the outside on their backs, were suted to the lyning of their heads, they would make as great a shew in publike Assemblies,
Of such foolish men as these, there Are so many, that if the outside on their backs, were suited to the lining of their Heads, they would make as great a show in public Assemblies,
3. The third Use of this short uncertainty of our State of mortality is, to give a checke to the vaine confidence of many men, who (as if they were sure of time enough) to pursue their pleasures and purposes, with as full scope and compasse as they desire, project many things, which they mind to doe,
3. The third Use of this short uncertainty of our State of mortality is, to give a check to the vain confidence of many men, who (as if they were sure of time enough) to pursue their pleasures and Purposes, with as full scope and compass as they desire, project many things, which they mind to do,
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for of all lives none more uncertaine, then a drunkards, since he stores up a stocke of corrupt humours, which are matter and mother and nurse to many deadly diseases within,
for of all lives none more uncertain, then a drunkards, since he stores up a stock of corrupt humours, which Are matter and mother and nurse to many deadly diseases within,
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for strong drink is raging (as wee observed before out of the Proverbs of Salomon ) and that rage may be bloody to him haply from that hand, which led him to excesse,
for strong drink is raging (as we observed before out of the Proverbs of Solomon) and that rage may be bloody to him haply from that hand, which led him to excess,
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and either by sicknesse or lamenesse, be under so imperious and peremptory arrest, that they may not be able to move either a foote or finger towards it;
and either by sickness or lameness, be under so imperious and peremptory arrest, that they may not be able to move either a foot or finger towards it;
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whether to Heaven or Hell, they will buy and sell the while (say they) but say God give them leave to live, it may be he will not enable them to traffique, they may be cast into such condition,
whither to Heaven or Hell, they will buy and fell the while (say they) but say God give them leave to live, it may be he will not enable them to traffic, they may be cast into such condition,
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but they promise that and more too, they will not only buy and sell, but they will get gaine, how know they that? they may buy and sell and (as the Proverbe hath it) may live by the losse, finding nothing but damage, where they looked for advantage,
but they promise that and more too, they will not only buy and fell, but they will get gain, how know they that? they may buy and fell and (as the Proverb hath it) may live by the loss, finding nothing but damage, where they looked for advantage,
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and it may be a damage unvaluable, unrecoverable, the losse of their soules, and of Heaven, which the gaine of a million of such worlds as this cannot countervaile,
and it may be a damage unvaluable, unrecoverable, the loss of their Souls, and of Heaven, which the gain of a million of such world's as this cannot countervail,
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Beyond both these vaine, and vile boastings (for the time to come,) was that bold and bloody speech of Esau, wherein threatning his brother Jacob, he promised himselfe a pleasing revenge, The dayes of mourning for my Father, are at hand,
Beyond both these vain, and vile boastings (for the time to come,) was that bold and bloody speech of Esau, wherein threatening his brother Jacob, he promised himself a pleasing revenge, The days of mourning for my Father, Are At hand,
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and though he were so hard-hearted, as to purpose his brother should waite upon his Fathers funerall, in blood, which he would not follow with a teare, it was in Gods power to keepe his hands from being as blood-guilty as his heart,
and though he were so hardhearted, as to purpose his brother should wait upon his Father's funeral, in blood, which he would not follow with a tear, it was in God's power to keep his hands from being as blood-guilty as his heart,
There is a Proverbe, (which oftentimes proves a truth,) That threatned men live long, for even Isaack who dyed soonest lived about 50. yeares beyond this,
There is a Proverb, (which oftentimes Proves a truth,) That threatened men live long, for even Isaac who died soonest lived about 50. Years beyond this,
of such the Prophet David hath fore-faid, that they shall not live out halfe their dayes, Psalm. 55.23. nay it may be not halfe a day: (for how soone is this vapour of life vanished away) or if they be suffered to runne their race to the utmost length, it is but as the Amorites were suffered to make up the measure of their offences to the full.
of such the Prophet David hath fore-faid, that they shall not live out half their days, Psalm. 55.23. nay it may be not half a day: (for how soon is this vapour of life vanished away) or if they be suffered to run their raze to the utmost length, it is but as the amorites were suffered to make up the measure of their offences to the full.
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Heb 6. and Socrates (the wisest of the Heathens) taught Alcibiades to be so mannerly in his language towards God as to use the like reservation of his will and prelation of it before his owne,
Hebrew 6. and Socrates (the Wisest of the heathens) taught Alcibiades to be so mannerly in his language towards God as to use the like reservation of his will and prelation of it before his own,
and indeed a man dares not say, of any future sinne, I will commit it, if the Lord will, for if he so far respect the only unerring rule, the will of God,
and indeed a man dares not say, of any future sin, I will commit it, if the Lord will, for if he so Far respect the only unerring Rule, the will of God,
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when so small a matter as the want of an empty complement, congey or gesture of reverence, may so imbitter many temporall contentments, of the choisest kind,
when so small a matter as the want of an empty compliment, congey or gesture of Reverence, may so embitter many temporal contentment's, of the Choicest kind,
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as the history of Haman sheweth, whose temporall delights were but as a vapour, by his owne confession, of shorter continuance then his life, Esth. 5t. from the 10th.
as the history of Haman shows, whose temporal delights were but as a vapour, by his own Confessi, of shorter Continuance then his life, Esth. 5t. from the 10th.
but when a mans life vanisheth as a vapour and they vanish before, how foolish a fondnesse is it, to let loose our affections towards them? and to fix them upon them,
but when a men life Vanishes as a vapour and they vanish before, how foolish a fondness is it, to let lose our affections towards them? and to fix them upon them,
but so much paine (perhaps) as may make a man so weary of life, that the passionate expostulation of Job may be applyed to his case, Wherefore is light given to him that is in misery,
but so much pain (perhaps) as may make a man so weary of life, that the passionate expostulation of Job may be applied to his case, Wherefore is Light given to him that is in misery,
for most mens covetousnesse is like a Dropsie, which makes a man though he drinke never so much, to be ever thirsty) yet to say nothing of the uncertainty of riches, noted by the Apostle, 1 Tim. 6.17. which (as Solomon saith) make themselves wings, and flye away, Prov. 23.5.
for most men's covetousness is like a Dropsy, which makes a man though he drink never so much, to be ever thirsty) yet to say nothing of the uncertainty of riches, noted by the Apostle, 1 Tim. 6.17. which (as Solomon Says) make themselves wings, and fly away, Curae 23.5.
without taking leave of the owner, and leaving nothing but the print of talons in his heart, to torment him, they cannot availe to prolong the continuance of this transient vapour,
without taking leave of the owner, and leaving nothing but the print of talons in his heart, to torment him, they cannot avail to prolong the Continuance of this Transient vapour,
for Death is such a rigid Sergeant, as will not be bribed, by the richest Mammonist to put off his Arrest, witnesse that rich and wretched Cardinall and Bishop of Winchester, and Chancellour of England, Henry Buford, (in the Reigne of King Henry the sixt) who perceiving he must dye,
for Death is such a rigid sergeant, as will not be bribed, by the Richest Mammonist to put off his Arrest, witness that rich and wretched Cardinal and Bishop of Winchester, and Chancellor of England, Henry Buford, (in the Reign of King Henry the sixt) who perceiving he must die,
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for a rescue or reprieve from death, and beyond it, below it, (as far as Hell) the money that would buy the whole Vintage of wine, throughout the whole world, will not purchase a drop of water to coole an hell-scorch'd tongue.
for a rescue or reprieve from death, and beyond it, below it, (as Far as Hell) the money that would buy the Whole Vintage of wine, throughout the Whole world, will not purchase a drop of water to cool an hell-scorched tongue.
and how potent that quick-sighted, and sharp fanged Malignity is, we may guesse by the question of Solomon, Who is able to stand before Envy? Prov. 27.4.
and how potent that quick-sighted, and sharp fanged Malignity is, we may guess by the question of Solomon, Who is able to stand before Envy? Curae 27.4.
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but that which is supreme is so excellent, that as some have said (with as much cruelty as vanity) that for a Kingdome they would wade up to the chin in blood, I answer.
but that which is supreme is so excellent, that as Some have said (with as much cruelty as vanity) that for a Kingdom they would wade up to the chin in blood, I answer.
for many times their Crownes (as he said that was the most antient and learned King of that age wherein he lived) are lined with Thornes, (as allied to that on our Saviours head) and some have said, that if the Ambitious did but know, what stinging cares and feares accompany a Crowne, they would not if it were laid at their feete, stoope downe to take it up.
for many times their Crowns (as he said that was the most ancient and learned King of that age wherein he lived) Are lined with Thorns, (as allied to that on our Saviors head) and Some have said, that if the Ambitious did but know, what stinging Cares and fears accompany a Crown, they would not if it were laid At their feet, stoop down to take it up.
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And for those that accompt themselves most puissant and renowned of their ranke, who are Conquerours as well as Kings (though an hereditary or elective right of Regality be better then a title by conquest,
And for those that account themselves most puissant and renowned of their rank, who Are Conquerors as well as Kings (though an hereditary or elective right of Regality be better then a title by conquest,
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as greatnesse of power is more obliged to the doing of Justice, and the defence of the innocent from violent oppression) even they may have many times much lesse honour then power,
as greatness of power is more obliged to the doing of justice, and the defence of the innocent from violent oppression) even they may have many times much less honour then power,
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And how great a contempt came upon that great Conquerour, when (his life vanished away like a vapour) after his death, he fell short of the credit of a common beggat, which is to have the deformities of his dead carcasse covered and hid out of sight, by a decent sepulture,
And how great a contempt Come upon that great Conqueror, when (his life vanished away like a vapour) After his death, he fell short of the credit of a Common beggat, which is to have the deformities of his dead carcase covered and hid out of sighed, by a decent sepulture,
And our first William (surnamed the Conqueror) was in his last condition like unto him, the vapour of his life, vanishing (like an unsavoury snuffe) in the socket, left his body likely (for want of resting place among the dead) to be an offensive spectacle to the living:
And our First William (surnamed the Conqueror) was in his last condition like unto him, the vapour of his life, vanishing (like an unsavoury snuff) in the socket, left his body likely (for want of resting place among the dead) to be an offensive spectacle to the living:
And how might it humble the mightiest Monarchs, and take off their too pleasing apprehensions of their owne preeminence (if flatterers would give them leave) to thinke, that their lives, (as they are men,) which are the basis to beare up their Honours, (as they are Kings) are but vanishing vapours,
And how might it humble the Mightiest Monarchs, and take off their too pleasing apprehensions of their own preeminence (if Flatterers would give them leave) to think, that their lives, (as they Are men,) which Are the basis to bear up their Honours, (as they Are Kings) Are but vanishing vapours,
for though their Pardons be Antidotes against the killing letter of the Law, to their delinquent Subjects, they are no lesse subject to death, (as we have observed before) then the meanest peasant in all their dominions.
for though their Pardons be Antidotes against the killing Letter of the Law, to their delinquent Subject's, they Are no less Subject to death, (as we have observed before) then the Meanest Peasant in all their Dominions.
And then must their Honour be laid in the dust, and he that could reckon 127. Provinces under his command (as Ashuerus did) must have all that compasse so shrunck up into such a Senechdoche of a part for the whole (as to himselfe) that for many thousands of miles in all manner of dimensions, he shall have but about 7. foote sepulture for his part,
And then must their Honour be laid in the dust, and he that could reckon 127. Provinces under his command (as Assuerus did) must have all that compass so shrunk up into such a Synecdoche of a part for the Whole (as to himself) that for many thousands of miles in all manner of dimensions, he shall have but about 7. foot sepulture for his part,
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But that which most blemisheth and indeed blasteth the Honour of Royall Majesty, is that the corruption of their nature is not kept downe, either by Lawes or reproofes,
But that which most blemisheth and indeed blasteth the Honour of Royal Majesty, is that the corruption of their nature is not kept down, either by Laws or reproofs,
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Was not that the condition of Herods degradation, Act. 12. Who (when he was arrayed in rich apparell, which by refraction of the Sunne beames lighting upon it, gave a most glorious splendour as Josephus observeth,) made an eloquent speech,
Was not that the condition of Herods degradation, Act. 12. Who (when he was arrayed in rich apparel, which by refraction of the Sun beams lighting upon it, gave a most glorious splendour as Josephus observeth,) made an eloquent speech,
and was cryed up for it, above the skies, by popular applause and acclamation, (as speaking with the voice of God and not of man) and so became guilty of a sacrilegious thest of the divine honour, (as the receiver is partaker of guilt with the Thiefe) because he did not restore God his right,
and was cried up for it, above the skies, by popular applause and acclamation, (as speaking with the voice of God and not of man) and so became guilty of a sacrilegious Thest of the divine honour, (as the receiver is partaker of guilt with the Thief) Because he did not restore God his right,
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as to have their Crownes come under his feete, but they cannot tell us, that their life is more certaine then a vapour, which vanisheth so much the sooner,
as to have their Crowns come under his feet, but they cannot tell us, that their life is more certain then a vapour, which Vanishes so much the sooner,
as they are commonly more stricken in yeares, before they obtaine the Papall Crowne, and how fraile a thing is that honour which is built on a vapour, we have in part been taught already, in the Example of Pope Adrian the fourth choaked with a Fly,
as they Are commonly more stricken in Years, before they obtain the Papal Crown, and how frail a thing is that honour which is built on a vapour, we have in part been taught already, in the Exampl of Pope Adrian the fourth choked with a Fly,
and another of that Name, (it was Adrian the 6th.) was so farre from finding a felicity in the honour and power of the Papacie, that he professed (and it was made the Epitaph upon his Tombe) That nothing had befallen him more unhappily in all his life,
and Another of that Name, (it was Adrian the 6th.) was so Far from finding a felicity in the honour and power of the Papacy, that he professed (and it was made the Epitaph upon his Tomb) That nothing had befallen him more unhappily in all his life,
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I may not now note the contempt of that Antichristian Caiphas, as he is that man of sinne and sonne of perdition, who (as such an one) is so odious to all true beleeving religious Christians, that nothing is held more contemptible then to hold communion with him, in that wherein he hath departed from communion with Christ, and his Apostles.
I may not now note the contempt of that Antichristian Caiaphas, as he is that man of sin and son of perdition, who (as such an one) is so odious to all true believing religious Christians, that nothing is held more contemptible then to hold communion with him, in that wherein he hath departed from communion with christ, and his Apostles.
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or them so much, that it is very evident they are of their number (whom the Apostle sets downe as the last and worst of that catalogue of wickednesse in the last dayes,) viz. Lovers of pleasures more then lovers of God, 2 Tim. 3.4.
or them so much, that it is very evident they Are of their number (whom the Apostle sets down as the last and worst of that catalogue of wickedness in the last days,) viz. Lovers of pleasures more then lovers of God, 2 Tim. 3.4.
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if they did think, that they were as uncertaine as their lives, and their lives but like the vapour, which from the pipe they puffe out of their mouthes and noses.
if they did think, that they were as uncertain as their lives, and their lives but like the vapour, which from the pipe they puff out of their mouths and noses.
for drinking, dauncing, for gaming, and other prodigall expences of pretious time? which if they knew what it were worth, they would rather rob their eyes of sleepe, that they might watch and pray in the night,
for drinking, dancing, for gaming, and other prodigal expenses of precious time? which if they knew what it were worth, they would rather rob their eyes of sleep, that they might watch and pray in the night,
and they (taken away in the very act of some sensualty) may passe from transient pleasure, to permanent paine, which will be so much more grievous to them,
and they (taken away in the very act of Some sensualty) may pass from Transient pleasure, to permanent pain, which will be so much more grievous to them,
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wheras if they had loved God, more then their pleasures, they might have enjoyed God and pleasures too, not while a vapour appeareth, which will quickly vanish away,
whereas if they had loved God, more then their pleasures, they might have enjoyed God and pleasures too, not while a vapour appears, which will quickly vanish away,
nor be thou envious against the workers of iniquity, and the reason is, because their time is but short, they shall be soone out downe like grasse, and wither like the greene herbe, Psal. 37. v. 72. And that though it be greene to day, may be dried up to morrow (as our Saviour Christ maketh the comparison) Luk. 12.38. and if their prosperity last somewhat longer, (as some vapours vanish not so soone as others) what cause to be angry or envious for that? when they cannot have assurance to hold out untill the next houre.
nor be thou envious against the workers of iniquity, and the reason is, Because their time is but short, they shall be soon out down like grass, and wither like the green herb, Psalm 37. v. 72. And that though it be green to day, may be dried up to morrow (as our Saviour christ makes the comparison) Luk. 12.38. and if their Prosperity last somewhat longer, (as Some vapours vanish not so soon as Others) what cause to be angry or envious for that? when they cannot have assurance to hold out until the next hour.
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if it were much better and longer then it is, since their holding on from day to day, is but a daily reprieve from that, which every day may come upon them.
if it were much better and longer then it is, since their holding on from day to day, is but a daily reprieve from that, which every day may come upon them.
for death is an end of them, as well as of us, of us, as well as of our deceased friends, the losse of whom, (though the greatest temporall losse that can be,
for death is an end of them, as well as of us, of us, as well as of our deceased Friends, the loss of whom, (though the greatest temporal loss that can be,
for a true friend is as ones own soul, Deut. 3.6. and a mans soule is more worth then a whole world, Mar. 8.36.) may the better be born upon the consideration of our uncertain and vanishing condition.
for a true friend is as ones own soul, Deuteronomy 3.6. and a men soul is more worth then a Whole world, Mar. 8.36.) may the better be born upon the consideration of our uncertain and vanishing condition.
though (as some make the measure) the distance from earth to the heaven be 500. yeares journy (were it to be measured after the manner of ordinary travile) which is a great way, on this side, the rest of the righteous.
though (as Some make the measure) the distance from earth to the heaven be 500. Years journey (were it to be measured After the manner of ordinary travile) which is a great Way, on this side, the rest of the righteous.
and if we take off the conceipt of our owne continuance, whereof the greatest part is haply passed already, we shall be disposed to more patience at parting, with those who are most deare unto us, who when they are dead, can receive no good by our sorrowfull excesses,
and if we take off the conceit of our own Continuance, whereof the greatest part is haply passed already, we shall be disposed to more patience At parting, with those who Are most deer unto us, who when they Are dead, can receive no good by our sorrowful Excesses,
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for as humane Moralists can tell us (it is pitty (by the way) that Christians should need to learne moderation of Heathens) Immoderate griefe will send the living to the dead and not restore the dead to the living.
for as humane Moralists can tell us (it is pity (by the Way) that Christians should need to Learn moderation of heathens) Immoderate grief will send the living to the dead and not restore the dead to the living.
This consideration with the love of God, and feare of hell, will keepe us upright in our walke towards heaven, whither I would now by prayer commend you and dismisse you,
This consideration with the love of God, and Fear of hell, will keep us upright in our walk towards heaven, whither I would now by prayer commend you and dismiss you,
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and if custome did not call for it (as a matter of conveniency) conscience and friendship would claime it (as a part of duty) from me towards this worthy Gentleman deceased:
and if custom did not call for it (as a matter of conveniency) conscience and friendship would claim it (as a part of duty) from me towards this worthy Gentleman deceased:
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I yoke them both together, Conscience and Friendship, for friendship shall not engage me (if I know it) to goe one step beyond the limits, to which conscience doth confine me,
I yoke them both together, Conscience and Friendship, for friendship shall not engage me (if I know it) to go one step beyond the Limits, to which conscience does confine me,
and assurance of his ingenuity, temperance, mildnesse, modesty, humility, affability, and such a sweetnesse of temper, in his whole behaviour (adorning all he did) that he that knew him,
and assurance of his ingenuity, temperance, mildness, modesty, humility, affability, and such a sweetness of temper, in his Whole behaviour (adorning all he did) that he that knew him,
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These vertues were but the ground-work, of those religious graces, for obtainment whereof, his naturall propension was happily seconded, by godly education,
These Virtues were but the groundwork, of those religious graces, for obtainment whereof, his natural propension was happily seconded, by godly education,
and thereof a principall part was to fixe and settle him in a firme beliefe, of the true Protestant Religion, in opposition to Popery, prevailing in those parts (and in the parts adjacent where his much honoured Parents dwell) who were most zealous and constant Anti-papists,
and thereof a principal part was to fix and settle him in a firm belief, of the true Protestant Religion, in opposition to Popery, prevailing in those parts (and in the parts adjacent where his much honoured Parents dwell) who were most zealous and constant Anti-papists,
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and of all manner of vicious conversation, especially of vain swearing and superfluous drinking, from this goodnesse he digressed not, no, not so much,
and of all manner of vicious Conversation, especially of vain swearing and superfluous drinking, from this Goodness he digressed not, no, not so much,
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When some further approaches of youth, towards manhood, and a fit opportunity for travell into forraigne parts, concurred, he might be the better trusted abroad (yea even among those to whom least trust is to bee committed, of whom least truth to bee expected (the Jesuites) and upon consultation with those, who could give best advice for such a course,
When Some further Approaches of youth, towards manhood, and a fit opportunity for travel into foreign parts, concurred, he might be the better trusted abroad (yea even among those to whom lest trust is to be committed, of whom lest truth to be expected (the Jesuits) and upon consultation with those, who could give best Advice for such a course,
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and by his Parents appointment (to whose commands or minds (which way soever intimated to him) he was an obsequious sonne) being sent beyond sea, he spent some yeares in forraigne parts,
and by his Parents appointment (to whose commands or minds (which Way soever intimated to him) he was an obsequious son) being sent beyond sea, he spent Some Years in foreign parts,
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And herein surely himselfe first, and then his friends (who had most interest in him) had very good cause to blesse God for him, in that he left none of his owne goodnesse behind him where he sojourned,
And herein surely himself First, and then his Friends (who had most Interest in him) had very good cause to bless God for him, in that he left none of his own Goodness behind him where he sojourned,
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and this I could not but often observe, and alwayes approve of (as worthy of praise) that he well knew and observed the season and proportion of speech, which he ordered so,
and this I could not but often observe, and always approve of (as worthy of praise) that he well knew and observed the season and proportion of speech, which he ordered so,
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And in this as in many other gracefull qualifications he much resembled, that very accomplish't Gentleman Sr. T. P. (his mothers Vncle) whom I much honoured in Person,
And in this as in many other graceful qualifications he much resembled, that very accomplished Gentleman Sr. T. P. (his mother's Uncle) whom I much honoured in Person,
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while he was living (for his many good parts in himselfe, and his favourable respect unto me) and (while I live) shall upon all good occasions, revive his memory, by honourable mention, now he is dead:
while he was living (for his many good parts in himself, and his favourable respect unto me) and (while I live) shall upon all good occasions, revive his memory, by honourable mention, now he is dead:
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yet) very much repaired in the sufficiency, and service of this young Gentleman, if God had been pleased, to permit the bringing on of his abilities, to their perfect accomplishment.
yet) very much repaired in the sufficiency, and service of this young Gentleman, if God had been pleased, to permit the bringing on of his abilities, to their perfect accomplishment.
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But he fixed a period there, where we made account but of a comma or colon at the most, hoping halfe the sentence of his life at least, was yet behind,
But he fixed a Period there, where we made account but of a comma or colon At the most, hoping half the sentence of his life At least, was yet behind,
and we grounded our hopes, on some precedent proofs of the divine providence, which had conducted him safely through manifold dangers, both by land and sea, by which thousands have perished, either in their progresse from home, or their home-ward returne;
and we grounded our hope's, on Some precedent proofs of the divine providence, which had conducted him safely through manifold dangers, both by land and sea, by which thousands have perished, either in their progress from home, or their homeward return;
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and it may seeme somewhat strange, that he that was so charily preserved (among so many perils) should there miscarry, whither so many come (as to a City of refuge) for more assurance of safety.
and it may seem somewhat strange, that he that was so charily preserved (among so many perils) should there miscarry, whither so many come (as to a city of refuge) for more assurance of safety.
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It fell out much what so with Satyrus (the brother of S. Ambrose ) who returned from Affricke (by a very perillous passage (for he suffered ship-wrack and escaped drowning by swimming) within a while after his arrivall and returne to his friends, fell sicke and dyed among them.
It fell out much what so with Satyr (the brother of S. Ambrose) who returned from Africa (by a very perilous passage (for he suffered shipwreck and escaped drowning by swimming) within a while After his arrival and return to his Friends, fell sick and died among them.
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And why was it thus good Lord? Why so as with this ingenuous and pious Gentleman it hath hapned? Was it because thou ratest not age , by wrinckles and gray hairs,
And why was it thus good Lord? Why so as with this ingenuous and pious Gentleman it hath happened? Was it Because thou ratest not age, by wrinkles and grey hairs,
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and beauty is but a vanishing vapour? Or knowing our Land is now more tempestuous then the raging Sea (and perhaps the Tempest is not yet at the highest) Didst thou snatch him away, in thy favour to him, to set him in a safe harbour, in a place of impregnable strength and security, where he might neither feele,
and beauty is but a vanishing vapour? Or knowing our Land is now more tempestuous then the raging Sea (and perhaps the Tempest is not yet At the highest) Didst thou snatch him away, in thy favour to him, to Set him in a safe harbour, in a place of impregnable strength and security, where he might neither feel,
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and thou maist take thine owne to thy selfe when thou wilt: And if thou wouldest rather put him into present possession of Co-heyreship, with thy Sonne,
and thou Mayest take thine own to thy self when thou wilt: And if thou Wouldst rather put him into present possession of Co-heyreship, with thy Son,
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then reserve him on earth to the expectation of the inheritance of his Father (though he were none of those sons, who are sicke of the Father) thy gracious dealing with him,
then reserve him on earth to the expectation of the inheritance of his Father (though he were none of those Sons, who Are sick of the Father) thy gracious dealing with him,
even unto death, especially when it is the conclusion of a godly life, and the introduction of a glorious state, which I doubt not to be the condition of his departure from the society of men.
even unto death, especially when it is the conclusion of a godly life, and the introduction of a glorious state, which I doubt not to be the condition of his departure from the society of men.
By what manner of death God was pleased to translate him to a better life, is not (for the thing it selfe) much materiall to enquire, no more then in what vessell, a man hath bin wafted over the waves of the Sea,
By what manner of death God was pleased to translate him to a better life, is not (for the thing it self) much material to inquire, no more then in what vessel, a man hath been wafted over the waves of the Sea,
and some I assure my selfe will be the better for it, I take it to be a part of my present service to give you thereof and of some other remarkable matters, such an account,
and Some I assure my self will be the better for it, I take it to be a part of my present service to give you thereof and of Some other remarkable matters, such an account,
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In this Temperament he was taken with a disease, that hath a name of diminution, The Small-Pox, which Spider-like hath a venome more intensive in degree,
In this Temperament he was taken with a disease, that hath a name of diminution, The Small-Pox, which Spiderlike hath a venom more intensive in degree,
Being in conflict with this disease, and nature partly suspended (by the sadnesse and slownesse of Melancholy) it was not strong and quick enough, to expell the poyson to the outward parts, upon which (in the most hopefull working of the disease) it should have been discharged:
Being in conflict with this disease, and nature partly suspended (by the sadness and slowness of Melancholy) it was not strong and quick enough, to expel the poison to the outward parts, upon which (in the most hopeful working of the disease) it should have been discharged:
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Now that we may not mistake those words, as he did his State, and thence infer some suspition of his safety, it concerns us to take into serious consideration these particulars, which may serve not only to right his reputation among the communion of Saints,
Now that we may not mistake those words, as he did his State, and thence infer Some suspicion of his safety, it concerns us to take into serious consideration these particulars, which may serve not only to right his reputation among the communion of Saints,
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It hath been usually a part of the Devils spight, and pollicy to assault those most, in their sicknesse, whom he could least prevaile with, in their health,
It hath been usually a part of the Devils spite, and policy to assault those most, in their sickness, whom he could least prevail with, in their health,
And there is not only proofe of it in divinity, but reason for it in Philosophy from this maxime, Naturall motion is more swift and violent towards the end of it;
And there is not only proof of it in divinity, but reason for it in Philosophy from this maxim, Natural motion is more swift and violent towards the end of it;
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for it is with the one fort, according to the saying of our blessed Saviour, Luk. 11.21. The strong man armed keepeth the honse, and so all is at peace.
for it is with the one fort, according to the saying of our blessed Saviour, Luk. 11.21. The strong man armed Keepeth the House, and so all is At peace.
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so that his fiercenesse is many times the effect of his foyle, as (in the 12. of the Revelation ) when he was disappointed of his prey, of the woman that brought forth a man child (she being carried by the wings of an Eagle out of his reach, Rev. 12.14.) he cast out of his mouth a flood of water after her, ver. 15. And when the Earth swallowed up the flood, wherby he meant to have swallowed up both her and her child, he was wrath with the woman, ver. 16, 17. because he could not satisfie his rage with their ruine.
so that his fierceness is many times the Effect of his foil, as (in the 12. of the Revelation) when he was disappointed of his prey, of the woman that brought forth a man child (she being carried by the wings of an Eagl out of his reach, Rev. 12.14.) he cast out of his Mouth a flood of water After her, ver. 15. And when the Earth swallowed up the flood, whereby he meant to have swallowed up both her and her child, he was wrath with the woman, ver. 16, 17. Because he could not satisfy his rage with their ruin.
Secondly, for further attestation of the godly's troubles, doubts and feares of the favour of God, somtimes with-holding his gracious countenance from them,
Secondly, for further attestation of the godly's Troubles, doubts and fears of the favour of God, sometimes withholding his gracious countenance from them,
as if he did not meane to be mercifull to them) we may produce as witnesses unto it, the examples of two most renowned whether for Religion towards God,
as if he did not mean to be merciful to them) we may produce as Witnesses unto it, the Examples of two most renowned whither for Religion towards God,
First, for Job, how deplorable and desperate did his condition appeare to be, when he said, The Arrowes of the Almighty are within me, the poyson thereof drinketh up my spirit, the terrors of God set themselves in array against me, Job 6.4.
First, for Job, how deplorable and desperate did his condition appear to be, when he said, The Arrows of the Almighty Are within me, the poison thereof Drinketh up my Spirit, the terrors of God Set themselves in array against me, Job 6.4.
What a tempest of temptation to distrust and despaire, doe these patheticall speeches import, and his deeds evidenced a desperate distraction as well as his words,
What a tempest of temptation to distrust and despair, do these pathetical Speeches import, and his Deeds evidenced a desperate distraction as well as his words,
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Secondly, for David, how fearfull was his distraction, how full of distrust was he, when he thus complained, My heart is sore pained within me, fearfulnesse and trembling are come upon me,
Secondly, for David, how fearful was his distraction, how full of distrust was he, when he thus complained, My heart is soar pained within me, fearfulness and trembling Are come upon me,
Of latter times, there are divers instances of very religious Christians, among whom have been some worthy Divines, who (for a time) have had their Faith so fearfully shaken, as if it were ready to be pluckt up by the rootes,
Of latter times, there Are diverse instances of very religious Christians, among whom have been Some worthy Divines, who (for a time) have had their Faith so fearfully shaken, as if it were ready to be plucked up by the roots,
Where also he makes mention of one M. Chambers, who died in despaire, saying he was damned, Yet (saith that judicious Divine) it is not for any to note him, with the black marke of a Reprobate,
Where also he makes mention of one M. Chambers, who died in despair, saying he was damned, Yet (Says that judicious Divine) it is not for any to note him, with the black mark of a Reprobate,
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why hast thou forsaken me? Mat. 27.46, Such words he uttered as man, when as God (as agood Father observeth) hee promised Paradise to the converted Thiefe, Luk. 23.43.
why hast thou forsaken me? Mathew 27.46, Such words he uttered as man, when as God (as agood Father observeth) he promised Paradise to the converted Thief, Luk. 23.43.
Thirdly, Had this young Gentleman died, before he had been delivered from his fearfull distrust, I should have imputed those passionate words (which he uttered) not to the disposition of his heart,
Thirdly, Had this young Gentleman died, before he had been Delivered from his fearful distrust, I should have imputed those passionate words (which he uttered) not to the disposition of his heart,
and misled, and which with memory and common sense, is familiar and common to mankind with the beasts of the field) then to his understanding, wherein man partaketh with the excellency of the Angells,
and misled, and which with memory and Common sense, is familiar and Common to mankind with the beasts of the field) then to his understanding, wherein man partaketh with the excellency of the Angels,
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and should have made my conjecture of his death, by the antecedents of his life, (in the state of health) which were such as if he had taken S. Paul's practice for his patterne, which was so to exercise himselfe as to have alwayes a conscience void of offence, towards God and man, Act. 24.16.
and should have made my conjecture of his death, by the antecedents of his life, (in the state of health) which were such as if he had taken S. Paul's practice for his pattern, which was so to exercise himself as to have always a conscience void of offence, towards God and man, Act. 24.16.
Fourthly, But that we should make no more doubt, of his happy death then of his holy life, God gave him a glorious victory over his violent enemy (as to divers others of his deare children) for he gave him not only a just apprehension of those wild words which (recalled to his remembrance when his passion was becalmed) had escaped his lipps,
Fourthly, But that we should make no more doubt, of his happy death then of his holy life, God gave him a glorious victory over his violent enemy (as to diverse Others of his deer children) for he gave him not only a just apprehension of those wild words which (Recalled to his remembrance when his passion was becalmed) had escaped his lips,
and such a resolution against them, that (in most emphaticall manner) he professed, I will never rebell against thee my God any more, Never, Never, Never, and being conscious to himself that this retractation of his was cordially sincere, he said of it, with like affectionate expressions, Was there ever such contrition? and so having recovered his comfort,
and such a resolution against them, that (in most emphatical manner) he professed, I will never rebel against thee my God any more, Never, Never, Never, and being conscious to himself that this retractation of his was cordially sincere, he said of it, with like affectionate expressions, Was there ever such contrition? and so having recovered his Comfort,
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and great Heyres (as he was) that whether they live to possesse, the Inheritance of their Fathers below or not, they may (when they dye) inherit the Kingdome prepared from the foundation of the world:
and great Heirs (as he was) that whither they live to possess, the Inheritance of their Father's below or not, they may (when they die) inherit the Kingdom prepared from the Foundation of the world:
Licet parvulus ex collo pendeat nepos, licet (sparso crine & scissis vestibus) ube a (quibus te nutrierat) mater ostendat, licet Pater in limine jaceat, percalcatum perge Patrem, siccis oculis ad vexillum crucis evola Hieron. ad Heliodo•ū. Tom. 1 p. 2.
Licet Parvulus ex Cologne pendeat nepos, licet (sparso crine & scissis vestibus) ube a (quibus te nutrierat) mater ostendat, licet Pater in limine jaceat, percalcatum perge Patrem, siccis oculis ad vexillum crucis evola Hieron. and Heliodo•ū. Tom. 1 p. 2.
Prope est ut jurem. nullum esse Theologum Scholasticum, qui unum caput Evangelij intelligat, praesertim Lipsensem. Luther. Tom. 1 Oper. lat. Ep 47.
Prope est ut jurem. nullum esse Theologum Scholasticum, qui Unum caput Evangelij Intelligat, Especially Lipsensem. Luther. Tom. 1 Operate lat. Epistle 47.
Ovid in his Fable of Iphis hanging hunselfe, for love to Anaxarets. Cumforibus laquei religaret vincula, summis Inscruit { que } caput. Metamorp. lib. 14.
Ovid in his Fable of Iphis hanging hunselfe, for love to Anaxarets. Cumforibus laquei religaret vincula, Summis Inscruit { que } caput. Metamorp. lib. 14.
In Nubia quae est Ethiopia, sub Egypto venenum est cuj•• grani unius decima pars, hominem, vel unū granum decem homines, &c. Dan. Senect. Hypomnem. Phys. Hypom. 2. cap. 2 pag 47.
In Nubia Quae est Ethiopia, sub Egypt venenum est cuj•• grani unius decima pars, hominem, vel unū granum Decem homines, etc. Dan. Senect. Hypomnem. Phys. Hypom. 2. cap. 2 page 47.
Kinton where the Battle was, is in the vaile of the Red-horse, of the shape of a red-Horse cut out of a red Hill by the Countrey people, Cambd: of Warwick-shire in his Britan: p. 561.
Kinton where the Battle was, is in the veil of the Red-horse, of the shape of a Red-horse Cut out of a read Hill by the Country people, Cambd: of Warwickshire in his Britain: p. 561.
Non exiguum tempus babemus, sed multum perdimus, non accepimus vitam brevem, sed fecimus, nec inopes ejus, sed prodigi jumus. Senec. de brevit vitae, c. 1. pag. 165.
Non exiguum Tempus babemus, sed multum perdimus, non accepimus vitam brevem, sed We have done, nec Inopes His, sed prodigi jumus. Seneca de brevit vitae, c. 1. page. 165.
Parcamus lathrymis nihil proficientibus, faciliùs enim illinos dolor iste adjiciet, quam illum nobis reducet. Sen. consolat ad Polyb. c. 23. p. 18.
Parcamus lathrymis nihil proficientibus, faciliùs enim illinos dolour iste adjiciet, quam Ilum nobis reducet. Sen. consolate and Polybius c. 23. p. 18.
Habes in conquerente reliclum se esse, quia homo est, habes eundem profitentem Latroni, in Paradiso regnaturum, quia Deus est. Hilar. Can. 33. in Math.
Habes in conquerente reliclum se esse, quia homo est, habes eundem profitentem Latroni, in Paradiso regnaturum, quia Deus est. Hilar. Can. 33. in Math.
Luther in the place forementioned. M. Iohn Glover Act. and Monum. vol 3. pag. 423. col. 2. Mistris Kath: Bretergh. See the Book: of her life and death. pag. 12, 13, &c. printed. 1617. M Peacock Fellow of Brazen-nose Colledge Oxford, pag. 25, &c. Printed, 1641.
Luther in the place forementioned. M. John Glover Act. and Monument. vol 3. page. 423. col. 2. Mistress Kath: Bretergh. See the Book: of her life and death. page. 12, 13, etc. printed. 1617. M Peacock Fellow of Brazen-nose College Oxford, page. 25, etc. Printed, 1641.
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