The vanity of self-boasters, or, The prodigious madnesse of tyrannizing Sauls, mis-leading doegs, or any others whatsoever, which peremptorily goe on, and atheistically glory in their shame and mischief in a sermon preached at the funerall of John Hamnet, gent. late of the parish of Maldon in Surrey / by E.H. Minister ...
Every sinne doth lineam transilire (as Cicere expresses it) is a transgression of the Law, and that is death; then none is veniall; thus the Papists erre:
Every sin does lineam Transilire (as Cicere Expresses it) is a Transgression of the Law, and that is death; then none is venial; thus the Papists err:
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and if every sinne is a transgression of the Law, then Longè progredicum semel transieris, auget transeundi culpam (as the same Orator:) and reason tells us, the growth and continuance of sinne make an inequality, and thus the Stoicks erre.
and if every sin is a Transgression of the Law, then Long progredicum semel transieris, auget transeundi Fault (as the same Orator:) and reason tells us, the growth and Continuance of sin make an inequality, and thus the Stoics err.
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What differences then and disproportions are there between vices, which are therefore vices because they have no mean? Yes (doubtlesse) an ill suggestion quickly stifled is not so bad as that which is nourisht into a thought,
What differences then and disproportions Are there between vices, which Are Therefore vices Because they have no mean? Yes (doubtless) an ill suggestion quickly stifled is not so bad as that which is nourished into a Thought,
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Again, not to love and pray for our enemies is a very sinne, a breach of our Saviours injunction, but a greater sinne is it to withhold our love and prayers from Gods best Children, and holiest servants;
Again, not to love and pray for our enemies is a very sin, a breach of our Saviors injunction, but a greater sin is it to withhold our love and Prayers from God's best Children, and Holiest Servants;
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but worst of all, (and horror to imagine) to triumph that thou wast thus mischievously imployed, to boast that thou didst hatch the plot that ruind them, dischargedst the Cannon that tore them, madest the pill that poysoned them, wast a Doeg (a knight of the Post) which didst accuse and butcher them.
but worst of all, (and horror to imagine) to triumph that thou wast thus mischievously employed, to boast that thou didst hatch the plot that ruined them, dischargedst the Cannon that tore them, Madest the pill that poisoned them, wast a Doeg (a knight of the Post) which didst accuse and butcher them.
or any other incarnate Devill peremptorily triumphing in the blood or fall of Gods people, Why dost thou boast thy selfe O mighty man in mischiefe? the goodnesse of the Lord endures for ever.
or any other incarnate devil peremptorily triumphing in the blood or fallen of God's people, Why dost thou boast thy self Oh mighty man in mischief? the Goodness of the Lord endures for ever.
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David was now an innocent persecuted Dove (as you have the History, (1 Sam. 21, 22.) who willingly would have returned with an Olive branch in his mouth,
David was now an innocent persecuted Dove (as you have the History, (1 Sam. 21, 22.) who willingly would have returned with an Olive branch in his Mouth,
for hee sought peace, but they would have warre Wherefore finding the floods still up, the waves encompassing him on every side, which made him afraid And having no quiet place, no whereto rest his foot on, he returnes like Noahs Dove to the Arke, betaked himself to Abimeleth the Priest of the Lord for advice and succour;
for he sought peace, but they would have war Wherefore finding the floods still up, the waves encompassing him on every side, which made him afraid And having no quiet place, no whereto rest his foot on, he returns like Noahs Dove to the Ark, betaked himself to Abimeleth the Priest of the Lord for Advice and succour;
who beleeving him fast both to God and the King (though the king was not pleased to think so) did not stick, in case of necessity, to break a ceremony, gives him the hallowed bread and Goliahs sword:
who believing him fast both to God and the King (though the King was not pleased to think so) did not stick, in case of necessity, to break a ceremony, gives him the hallowed bred and Goliath's sword:
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But see the mischiefe, the Devill (as usually it falls out) had sent a Doeg (who even in Gods Temple was his Chappell) to gather pretence of slander and death against them, who presently carries and aggravates the businesse to Saul; Saul being before heated, was now on fire, turn'd his former rage into madnesse, (so quickly doth a bloody tyrannicall nature kindle at the least hint) he forth with sends for Abimelech, and making his will his Law, becomes himself:
But see the mischief, the devil (as usually it falls out) had sent a Doeg (who even in God's Temple was his Chapel) to gather pretence of slander and death against them, who presently carries and aggravates the business to Saul; Saul being before heated, was now on fire, turned his former rage into madness, (so quickly does a bloody tyrannical nature kindle At the least hint) he forth with sends for Abimelech, and making his will his Law, becomes himself:
both the accuser and the Iudge, and makes Doeg his informer his speedy executioner, who forth with falls on Abimelech, and for the reliefe he afforded the Lords servant and his own faithfull subject, ruines both him, his family and City.
both the accuser and the Judge, and makes Doeg his informer his speedy executioner, who forth with falls on Abimelech, and for the relief he afforded the lords servant and his own faithful Subject, ruins both him, his family and city.
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Had not David then, think you, just cause to be thunder-struck at the confident and peremptory proceeding of the tyrant Saul, or his bandog Doeg, and in amazement to cry out, Why doest thou boast thy selfe O mighty man in mischief? the goodnesse of the Lord endures for ever.
Had not David then, think you, just cause to be thunderstruck At the confident and peremptory proceeding of the tyrant Saul, or his bandog Doeg, and in amazement to cry out, Why dost thou boast thy self Oh mighty man in mischief? the Goodness of the Lord endures for ever.
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Notwithstanding I should much wonder how the Papists so constant to their old Translation, which they call St. Hieromes, should here leave it and follow the Septuagint, did I not know they gladly take any occasion to baulk the Originall.
Notwithstanding I should much wonder how the Papists so constant to their old translation, which they call Saint Jerome's, should Here leave it and follow the septuagint, did I not know they gladly take any occasion to balk the Original.
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The words are, as you already guesse, a Question by way of admiration, Why dost thou boast thy selfe O mighty man in mischiefe? and the ground or reason of that question [ for the goodnesse of the Lord endures for ever.
The words Are, as you already guess, a Question by Way of admiration, Why dost thou boast thy self Oh mighty man in mischief? and the ground or reason of that question [ for the Goodness of the Lord endures for ever.
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] The Question naturally and of it self falls into these 3. Questions: 1. Why dost thou boast thy selfe? 2. Why dost thou boast thy selfe in mischiefe? 3. and lastly, Why dost thou boast thy selfe in mischief O thou mighty man? or that thou art mighty in mischief? all which the ground and reason of the generall Question doth make good; and severally answer:
] The Question naturally and of it self falls into these 3. Questions: 1. Why dost thou boast thy self? 2. Why dost thou boast thy self in mischief? 3. and lastly, Why dost thou boast thy self in mischief O thou mighty man? or that thou art mighty in mischief? all which the ground and reason of the general Question does make good; and severally answer:
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whatsoever thou hast, 'twas his mercy that gave it thee, and 'tis the enduring of his mercy that continues it. 2. More especially I wonder, Why thou dost boast thy selfe in mischiefe, glory in thy shame, to see thee thus daring I am at a losse, scarce my self,
whatsoever thou hast, 'twas his mercy that gave it thee, and it's the enduring of his mercy that continues it. 2. More especially I wonder, Why thou dost boast thy self in mischief, glory in thy shame, to see thee thus daring I am At a loss, scarce my self,
'tis the enduring, the continuance of his mercy that thou art not blasted in the midst and heat of thy pride and mischiefe. 3. I most especially wonder,
it's the enduring, the Continuance of his mercy that thou art not blasted in the midst and heat of thy pride and mischief. 3. I most especially wonder,
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notwithstanding the blood and Crosse of the Saints be thy thirst and pride, yet know, as for Israel, as for them, the Lord of Hoasts, the Lord is their memoriall, the great and constant love of God will in the fittest time relieve his sheep and repay their wrongs.
notwithstanding the blood and Cross of the Saints be thy thirst and pride, yet know, as for Israel, as for them, the Lord of Hosts, the Lord is their memorial, the great and constant love of God will in the Fittest time relieve his sheep and repay their wrongs.
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And (truth is) I have been therefore the larger in paraphrasing and opening the words, that you might be the better contented to give me leave to deferre the last Question to some other opportunity.
And (truth is) I have been Therefore the larger in paraphrasing and opening the words, that you might be the better contented to give me leave to defer the last Question to Some other opportunity.
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and then the 1. Question will be, Why doest thou poore, fraile, nothing man why dost thou boast thd selfe? The 2. ground and reason is the uncertainty, emptinesse,
and then the 1. Question will be, Why dost thou poor, frail, nothing man why dost thou boast thd self? The 2. ground and reason is the uncertainty, emptiness,
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and then our 2. Question will be, Of what doest thou boast thy selfe? The 3. and last ground and reason, is the fondnesse and foolery of the end of self-boasting, viz. the froathy applause of the giddy multitude;
and then our 2. Question will be, Of what dost thou boast thy self? The 3. and last ground and reason, is the fondness and foolery of the end of self-boasting, viz. the frothy applause of the giddy multitude;
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and although Galen immediately addes [ Quòd pro corporis nuditate manus, & pro artium imperitiâ rationem accipit ] that his hands supply the want of weapons,
and although Galen immediately adds [ Quòd Pro corporis nuditate manus, & Pro Arts imperitiâ rationem accipit ] that his hands supply the want of weapons,
and reason recompenceth the want of arts, yet his reason (though naturally [ sanissima ] never so sound and acute (say Socinus what thou wilt) if not first [ sanata ] bent and rectified by the Holy Ghost, is no better then a sword in a mad mans hand, wherewith whilst hee lives he doth himselfe more harme then any other creature is capable of.
and reason recompenseth the want of arts, yet his reason (though naturally [ sanissima ] never so found and acute (say Socinus what thou wilt) if not First [ sanata ] bent and rectified by the Holy Ghost, is no better then a sword in a mad men hand, wherewith while he lives he does himself more harm then any other creature is capable of.
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Heark what low thoughts my kingly Prophet had of man, Surely every man at his best estate is altogether vanity, Hee sayes not that man is vain onely, but vanity it selfe:
Hark what low thoughts my kingly Prophet had of man, Surely every man At his best estate is altogether vanity, He Says not that man is vain only, but vanity it self:
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for he is vanity (saith he) altogether. 5. and lastly, all this (it seems) is a very certain truth, otherwise he would not have affirmed it with this serious asseveration (surely) surely man is vanity it selfe, every man is vanity it selfe, every man at his best estate is vanity it selfe;
for he is vanity (Says he) altogether. 5. and lastly, all this (it seems) is a very certain truth, otherwise he would not have affirmed it with this serious asseveration (surely) surely man is vanity it self, every man is vanity it self, every man At his best estate is vanity it self;
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Our sad and miserable condition in this world caused (as some have well conceived) that fond opinion [ of mens soules ] to get within the wisest of Philosophers;
Our sad and miserable condition in this world caused (as Some have well conceived) that found opinion [ of men's Souls ] to get within the Wisest of Philosophers;
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which, say they, had from the beginning their creation and being in heaven, and for certaine faults there committed, were sent hither to be imprisoned in flesh, to be wrackt with its passions,
which, say they, had from the beginning their creation and being in heaven, and for certain Faults there committed, were sent hither to be imprisoned in Flesh, to be wracked with its passion,
for I have read of a sect of Hereticks, called Origenists, who were of the same opinion with the Philosophers, who wee may well thinke were so called from Origen the Father,
for I have read of a sect of Heretics, called Origenists, who were of the same opinion with the Philosophers, who we may well think were so called from Origen the Father,
because I find Austin bringing him in speaking almost the same words This consideration also made the Naturalist conclude it an argument of natures bounty afford us such diversity of poysons, whereby we may free our selves from the world and its crosses.
Because I find Austin bringing him in speaking almost the same words This consideration also made the Naturalist conclude it an argument of nature's bounty afford us such diversity of poisons, whereby we may free our selves from the world and its Crosses.
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and whereas Arminius would therefore prove death properly a punishment even to the faithfull, because though the right of holding them captive be taken a way from death by Christ,
and whereas Arminius would Therefore prove death properly a punishment even to the faithful, Because though the right of holding them captive be taken a Way from death by christ,
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yet from the actuall dominion of death we are not freed till the resutrection, I could tell him (might I stay so long) that death hath not this actuall dominion over the faithfull (he speakes of) seeing by Christ we have gotten the victory over it;
yet from the actual dominion of death we Are not freed till the resutrection, I could tell him (might I stay so long) that death hath not this actual dominion over the faithful (he speaks of) seeing by christ we have got the victory over it;
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so that we may not crouch to it as captives to their Governour, but rather as Conquerours over a captive may we triumph ( O death where is thy sting? thy punishment, thy dominion?) thought thou art an enemy, the last enemy to be destroyed,
so that we may not crouch to it as captives to their Governor, but rather as Conquerors over a captive may we triumph (Oh death where is thy sting? thy punishment, thy dominion?) Thought thou art an enemy, the last enemy to be destroyed,
and art though by the Arminians to helpe forward our afflictions, yet abundantly hast thou helped forward our good, the good not only of our soules, which hereby flye to heaven, are made infinitely and eternally happy,
and art though by the Arminians to help forward our afflictions, yet abundantly hast thou helped forward our good, the good not only of our Souls, which hereby fly to heaven, Are made infinitely and eternally happy,
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First, they are delivered from the sense of misery, from the paines of sicknesse, the troubles of old age, the crosses of the world, and the misusages of persecutors.
First, they Are Delivered from the sense of misery, from the pains of sickness, the Troubles of old age, the Crosses of the world, and the misusages of persecutors.
nay the bowels whence we sprang are nothing else [ Wonderfully and fearfully ( sayes the Psalmist ) hast thou made me in the nethermost parts of the earth ] i. in my mothers womb,
nay the bowels whence we sprang Are nothing Else [ Wonderfully and fearfully (Says the Psalmist) hast thou made me in the nethermost parts of the earth ] i. in my mother's womb,
So earthy and mouldring, that that which we call life, is it selfe but a wasting and dying, a continuall fluxe and decaying, no part of it being our own,
So earthy and mouldering, that that which we call life, is it self but a wasting and dying, a continual flux and decaying, no part of it being our own,
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nay no part of it being but [ punctum continuationis ] the [ NONLATINALPHABET ] the present moment, which too is so neare nothing, that (as the Philosopher) desinit esse antequam est; it begins almost not to be, before it is.
nay no part of it being but [ punctum continuationis ] the [ ] the present moment, which too is so near nothing, that (as the Philosopher) desinit esse antequam est; it begins almost not to be, before it is.
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What is past of this we call life, is lost, what is to come is not gain'd, this present instant onely remaining, which was so fleet to that 'twas gone assoone as I could tell you 'twas come, is vanish't, whilst 'twas spoke of.
What is past of this we call life, is lost, what is to come is not gained, this present instant only remaining, which was so fleet to that 'twas gone As soon as I could tell you 'twas come, is vanished, while 'twas spoke of.
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but yet there is scarce any of these aged ones, which you call now living, which on serious thoughts and recollection dare say they truely live, that onely being true life which hath joy and contentment individuall with it, which the cares and thornes of the world, the weaknesses and infirmities of old age denying them, denies them also truely to live.
but yet there is scarce any of these aged ones, which you call now living, which on serious thoughts and recollection Dare say they truly live, that only being true life which hath joy and contentment Individu with it, which the Cares and thorns of the world, the Weaknesses and infirmities of old age denying them, Denies them also truly to live.
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and grant that with Wine, good Company, Cardes, and a carelesse selfe, loving heart they can merrily passe over the feares and miseries of Church and State:
and grant that with Wine, good Company, Cards, and a careless self, loving heart they can merrily pass over the fears and misery's of Church and State:
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grant that in such franticke jollity they attaine to 80.100. yeares, yet that life is but [ vapor aliquanto diuturnior ] (saith the Father) a better lasting vapour;
grant that in such frantic jollity they attain to 80.100. Years, yet that life is but [ vapor aliquanto diuturnior ] (Says the Father) a better lasting vapour;
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nay, [ sitoto illo tempore viveres, ex quo Adam è paradiso emissus est vsque in hodiernum diem, videres vitam tuam (sayes he) non fuisse diuturnam, quae sic avolasset ] if thou hadst beene borne when sinne slung Adam out of Paradise,
nay, [ sitoto illo tempore viveres, ex quo Adam è Paradiso emissus est vsque in hodiernum diem, videres vitam tuam (Says he) non Fuisse diuturnam, Quae sic avolasset ] if thou Hadst been born when sin slung Adam out of Paradise,
Seeing then our life is so short, miserable, and uncertaine, may we not stand amazed at the generall pride that overspreades and oppresseth the whole Kingdome,
Seeing then our life is so short, miserable, and uncertain, may we not stand amazed At the general pride that overspreads and Oppresses the Whole Kingdom,
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and aske almost every man we meet, Why doest thou poor miserable nothingman, why doest thou boast thy selfe? And thus much suffice for the proofe and illustration of the first branch of our first question;
and ask almost every man we meet, Why dost thou poor miserable nothingman, why dost thou boast thy self? And thus much suffice for the proof and illustration of the First branch of our First question;
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and miserable condition to lay up against and to provide for death. If our life at the best, peaceablest, and healthiest times be but a hands breadth ,
and miserable condition to lay up against and to provide for death. If our life At the best, peaceablest, and Healthiest times be but a hands breadth,
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and the sicknesse raging amongst us, in jeopardy of our lives, it should make us again with David, (as Lorinus and others expound him) to carry our soules in our hands i. with meditation of the certainty of death,
and the sickness raging among us, in jeopardy of our lives, it should make us again with David, (as Lorinus and Others expound him) to carry our Souls in our hands i. with meditation of the certainty of death,
and the uncertainty of its comming [ animam velutmanibus gestare, ut Domino ad nutum offeramus ] so to carry our soules in our hands, that we be ready, willingly and preparedly to yeeld them up unto the Lord, let him call for them never so suddenly.
and the uncertainty of its coming [ animam velutmanibus gestare, ut Domino ad nutum offeramus ] so to carry our Souls in our hands, that we be ready, willingly and preparedly to yield them up unto the Lord, let him call for them never so suddenly.
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If ever England were inhabited by people of Laish, if ever we were lost in a Leathargie, buried in security, dull'd and deaded in a senselesse course of sinning, then now especially.
If ever England were inhabited by people of Laish, if ever we were lost in a Leathargie, buried in security, dulled and deadened in a senseless course of sinning, then now especially.
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even when judgement was threatned, and for it the Lord assures the Jewes that they should be utterly destroyed, [ this iniquity should not be purged away untill you die, verse 14. ] Oh my Brethren,
even when judgement was threatened, and for it the Lord assures the Jews that they should be utterly destroyed, [ this iniquity should not be purged away until you die, verse 14. ] O my Brothers,
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how justly may we be lost then with the apprehension of the deadnes, & senselesse stupidity of our times? and what a fearfull and utter destruction may we expect at Gods hands, whose judgements are not onely threatned,
how justly may we be lost then with the apprehension of the deadness, & senseless stupidity of our times? and what a fearful and utter destruction may we expect At God's hands, whose Judgments Are not only threatened,
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but in execution? Oh! they fall thicke and heavy on us, and yet are we still the same constant and carelesse trudgers on in the old sinnes of our nature, cu••ome and crimes:
but in execution? Oh! they fallen thick and heavy on us, and yet Are we still the same constant and careless trudgers on in the old Sins of our nature, cu••ome and crimes:
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and the sword drinkes blood thirstier then ever, massacres, burnings, batteries, besieges, (things not heard of for many, (many yeares in our Island) are our familiar misery, and discourse:
and the sword drinks blood thirstier then ever, massacres, burnings, batteries, besieges, (things not herd of for many, (many Years in our Island) Are our familiar misery, and discourse:
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We often heare and reade of the cruell suffering of our Brethren, both with us and beyond the Seas, especially in bleeding and dying Ireland, such sufferings that 'twould make the heart ake to thinke of them, the eare tingle to heare them,
We often hear and read of the cruel suffering of our Brothers, both with us and beyond the Seas, especially in bleeding and dying Ireland, such sufferings that 'twould make the heart ache to think of them, the ear tingle to hear them,
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the Lord knowes how soone (sooner 'tis to be feared then the Devill will let us beleeve) we may be made to drinke the dregs of that cup, which our poore Brethren have begun unto us.
the Lord knows how soon (sooner it's to be feared then the devil will let us believe) we may be made to drink the dregs of that cup, which our poor Brothers have begun unto us.
But doe you know what in that short ejaculation you pray for? In it you doe not so much pray against theeves, bloody persecuters, the Pestilence, Impostumes, Apoplexies, Palsies, Fire, Water, Thunder, Earthquakes, the hazzards and dangers of Civill Warre onely, the usuall messengers of untimely deathes:
But do you know what in that short ejaculation you pray for? In it you do not so much pray against thieves, bloody persecuters, the Pestilence, Impostumes, Apoplexies, Palsies, Fire, Water, Thunder, Earthquakes, the hazards and dangers of Civil War only, the usual messengers of untimely deaths:
but that you may by a blessed use of the meanes (such as praying, hearing, meditation, conference, sanctified afflictions, &c.) so confirme your faith,
but that you may by a blessed use of the means (such as praying, hearing, meditation, conference, sanctified afflictions, etc.) so confirm your faith,
But if your prayer be hearty, and your endevours answerable, that thereby you are prepared to meet the Lord, whensoever he shall call for you, death then can never be sudden, let it come when it will,
But if your prayer be hearty, and your endeavours answerable, that thereby you Are prepared to meet the Lord, whensoever he shall call for you, death then can never be sudden, let it come when it will,
yet shall he be at rest, ) though he be tooke away sooner, then after the ordinary course of nature he might expect, in his youth (, happily) full strength,
yet shall he be At rest,) though he be took away sooner, then After the ordinary course of nature he might expect, in his youth (, happily) full strength,
whereas wicked bloody and deceitfull men shall not live out halfe their dayes i, either as a judgement on their hard hearts, which cannot repent, they shall be cut off in the midst of their strength and sinnes, (as most interpret the words) or wicked men,
whereas wicked bloody and deceitful men shall not live out half their days i, either as a judgement on their hard hearts, which cannot Repent, they shall be Cut off in the midst of their strength and Sins, (as most interpret the words) or wicked men,
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or lastly, are so carelesse of their walking, so little knowing how the precious time passes away, that they are at their journeyes end, ere they thinke they have gone halfe way:
or lastly, Are so careless of their walking, so little knowing how the precious time passes away, that they Are At their journeys end, ere they think they have gone half Way:
Whereas if wee consider how fraile and brittle even naturally, how subject to variety of casualties, the frequent instruments of sudden death, wee are;
Whereas if we Consider how frail and brittle even naturally, how Subject to variety of casualties, the frequent Instruments of sudden death, we Are;
what store of blood-thirsty Papists, and desperate Libertines rage, and swarme in our land, each whereof [ suae vitae incuriosus, tuae dominus ] growne carelesse of his owne life, becomes master of thine;
what store of bloodthirsty Papists, and desperate Libertines rage, and swarm in our land, each whereof [ suae vitae incuriosus, tuae dominus ] grown careless of his own life, becomes master of thine;
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If therefore thou art resolv'd to pray, From sudden death good Lord deliver us, pray also with David Teach us so to number our dayes that we may apply our hearts unto wisdome, i.e. bring them to wisdome, make them wise:
If Therefore thou art resolved to pray, From sudden death good Lord deliver us, pray also with David Teach us so to number our days that we may apply our hearts unto Wisdom, i.e. bring them to Wisdom, make them wise:
but that he so well discernes the one and the other, that neither of them shall take him unprovided, to this purpose (as it becommeth a wise sonne) [ he gathereth in summer ] In the long dayes of peace,
but that he so well discerns the one and the other, that neither of them shall take him unprovided, to this purpose (as it becomes a wise son) [ he gathereth in summer ] In the long days of peace,
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when the meanes shall be denyed him, or else against death, when his strength, like that of Plants, returnes to the earth, there to be kept untill the Resurrections spring.
when the means shall be denied him, or Else against death, when his strength, like that of Plants, returns to the earth, there to be kept until the Resurrections spring.
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You therefore which desire to be freed from sudden death, and by your prayer will witnesse this your desire, witnesse it also, I beseech you, by your carefull endeavour to prepare for its comming:
You Therefore which desire to be freed from sudden death, and by your prayer will witness this your desire, witness it also, I beseech you, by your careful endeavour to prepare for its coming:
For ought I know, our Sunne may be declining, and our Summer drawing towards an end, darkenesse and spirituall blindnesse may be comming faster on us, then the yeares Winter.
For ought I know, our Sun may be declining, and our Summer drawing towards an end, darkness and spiritual blindness may be coming faster on us, then the Years Winter.
The times are dangerous, full of teares and dismall expectations (what bloody and desperate designes are continually hatcht and discovered!) strange talke and projects abroad, (God knowes whether the Jesuites many yeares plot may now have issue) the scales may turn; (sure I am our sinnes and hardened hearts deserve it) nay, doe we not see them swagge,
The times Are dangerous, full of tears and dismal Expectations (what bloody and desperate designs Are continually hatched and discovered!) strange talk and projects abroad, (God knows whither the Jesuits many Years plot may now have issue) the scales may turn; (sure I am our Sins and hardened hearts deserve it) nay, do we not see them swag,
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] the workes of him that sent mee, not of my Father, Ʋt obligationem faciendi ipso missionis nomine declaret , that he might shew the necessity of performing these workes, from his purposely being sent for their performance.
] the works of him that sent me, not of my Father, Ʋt obligationem faciendi ipso missionis nomine declaret, that he might show the necessity of performing these works, from his purposely being sent for their performance.
It concernes us therefore carefully to use all the meanes to attaine to this perfection ere we are took out of the world, ere the night of death come on us, when no man can work.
It concerns us Therefore carefully to use all the means to attain to this perfection ere we Are took out of the world, ere the night of death come on us, when no man can work.
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A carelesse man going on in the sinnes and courses of the world, who thinkes it not worth the while in times of health and content, to trouble himselfe with the melancholy of repentance, will finde it employment more then enough on his death-bed for his weak heart and giddy head to set his house in order, (the chief thing in these troubles cared for by worldly Achitophels ) with patience to undergoe his present paines,
A careless man going on in the Sins and courses of the world, who thinks it not worth the while in times of health and content, to trouble himself with the melancholy of Repentance, will find it employment more then enough on his deathbed for his weak heart and giddy head to Set his house in order, (the chief thing in these Troubles cared for by worldly Achitophels) with patience to undergo his present pains,
What no time then (my brethren) and quiet will he have to make even with God, having run on 30, 40, 50. or more yeares in horrible arrerages? what little leisure then will hee have to resist the Devill, quiet his conscience,
What no time then (my brothers) and quiet will he have to make even with God, having run on 30, 40, 50. or more Years in horrible arrearages? what little leisure then will he have to resist the devil, quiet his conscience,
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in Jeremiah, Therefore heare me now I pray thee, and let my supplications be acceptable unto the King, my Lord, that thou cause me not to return to the house of Ionathan the Scribe, lest I dye there.
in Jeremiah, Therefore hear me now I pray thee, and let my supplications be acceptable unto the King, my Lord, that thou cause me not to return to the house of Ionathan the Scribe, lest I die there.
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Our Saviour foretelling Peter that bold professor, [ Though all should be offended, yet not I ] of his death, foretold him also how unwillingly he would undergoe it, Thou shalt be carried whither thou wouldest not And thus unwilling have the Saints been to dye, not only when wealth and pleasures would have made them in love with life,
Our Saviour foretelling Peter that bold professor, [ Though all should be offended, yet not I ] of his death, foretold him also how unwillingly he would undergo it, Thou shalt be carried whither thou Wouldst not And thus unwilling have the Saints been to die, not only when wealth and pleasures would have made them in love with life,
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although he knew that a fearefull destruction was falling on it suddenly, yet how strangely did he linger when God would take him out of it? insomuch that the two Angels were constrained, laying their hands on him, to force him out.
although he knew that a fearful destruction was falling on it suddenly, yet how strangely did he linger when God would take him out of it? insomuch that the two Angels were constrained, laying their hands on him, to force him out.
though united to the God-head, that it begged, If it be possible let this cup passe from me, Ipsa vox non exauditi magna est expositio Sacramenti, The mystery that Christ should be God,
though united to the Godhead, that it begged, If it be possible let this cup pass from me, Ipsa vox non exauditi Magna est Exposition Sacrament, The mystery that christ should be God,
and not be heard, is to tell us, that nature, flesh and blood would not willingly purchase any good thing at so deare a rate as the price of its life, and being:
and not be herd, is to tell us, that nature, Flesh and blood would not willingly purchase any good thing At so deer a rate as the price of its life, and being:
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Man then, yes the best man, nay God himselfe, as he was a man, being not able without some struggle and reluctancie to undergoe the last and sad departure of the soule from the body (these deare, intimate and ancient friends:) with what heart-breaking then and tormenting unwillingnesse doth a man formerly carelesse and customary in Religion yeeld up his soule?
Man then, yes the best man, nay God himself, as he was a man, being not able without Some struggle and reluctancy to undergo the last and sad departure of the soul from the body (these deer, intimate and ancient Friends:) with what Heartbreaking then and tormenting unwillingness does a man formerly careless and customary in Religion yield up his soul?
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and vents it with most violence? Ʋltimum magno scelus animo patrandum (as Medea of her selfe Sad and present experience will tell you that when the besiegers of a Town heare that the siege is shortly to be raised by the reliefe of approaching succours, whereby it must necessarily be for ever rescued out of their hands;
and vents it with most violence? Ʋltimum magno scelus animo patrandum (as Medea of her self Sad and present experience will tell you that when the besiegers of a Town hear that the siege is shortly to be raised by the relief of approaching succours, whereby it must necessarily be for ever rescued out of their hands;
how fast and lowd will the Ordnance then thunder? what underminings, what stratagems, what force will be then used? then will they recollect whatsoever is man in them;
how fast and loud will the Ordnance then thunder? what underminings, what stratagems, what force will be then used? then will they recollect whatsoever is man in them;
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and policie? And as the Devill will on our death-beds use his utmost endeavours; so shall we (formerly carelesse) be utterly disenabled for resistance, Alas!
and policy? And as the devil will on our deathbeds use his utmost endeavours; so shall we (formerly careless) be utterly disenabled for resistance, Alas!
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we have not in time of health got unto our selves the whole armour of a Christian, which is very improbable, I will not say impossible, to begain'd in the last sicknesse;
we have not in time of health god unto our selves the Whole armour of a Christian, which is very improbable, I will not say impossible, to begained in the last sickness;
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for the armour, the chiefest whereof is the shield of Faith, comes by hearing God therefore seldome, very seldome bestowes his graces on those who in their health have not thrived by this Ordinance.
for the armour, the chiefest whereof is the shield of Faith, comes by hearing God Therefore seldom, very seldom bestows his graces on those who in their health have not thrived by this Ordinance.
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And this is the reason why many carelesse ones dye either without a Minister, or happily having an ignorant loose one, which knows not how to awaken a soule out of its damnable lethargy;
And this is the reason why many careless ones die either without a Minister, or happily having an ignorant lose one, which knows not how to awaken a soul out of its damnable lethargy;
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and if any seemingly to us are by Gods blessing on a faithfull Minister brought to repent, their repentance is scarce acceptable, or sound; 1. Not acceptable.
and if any seemingly to us Are by God's blessing on a faithful Minister brought to Repent, their Repentance is scarce acceptable, or found; 1. Not acceptable.
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Many at their last gaspe with teares in their eyes, groanes in their hearts, and confession in their mouthes miscarry and goe to hell, which we assuredly conclude to be in heaven,
Many At their last gasp with tears in their eyes, groans in their hearts, and Confessi in their mouths miscarry and go to hell, which we assuredly conclude to be in heaven,
yet being restored againe to their former strength and liberty, (Dogges and Sowes as they are) have suddenly returned to their vomit and mire; this my experience tels me:
yet being restored again to their former strength and liberty, (Dogs and Sows as they Are) have suddenly returned to their vomit and mire; this my experience tells me:
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Thus are we necessitated to fear the miscarrying of all these careless ones, though they are permitted to dye in their beds with a long and ordinary sicknesse Oh then in what danger do they live? and how do they walke upon the brinke of hell, which care not through repentance and humiliation to make their peace with God in these dismall, bloody, dying times of ours,
Thus Are we necessitated to Fear the miscarrying of all these careless ones, though they Are permitted to die in their Beds with a long and ordinary sickness O then in what danger do they live? and how do they walk upon the brink of hell, which care not through Repentance and humiliation to make their peace with God in these dismal, bloody, dying times of ours,
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when probably this benefit of dying by a long sicknesse in the bed, being denyed them, they may be suddenly cut off with a head full of Wine, hands full of oppression, eyes full of uncleannesse,
when probably this benefit of dying by a long sickness in the Bed, being denied them, they may be suddenly Cut off with a head full of Wine, hands full of oppression, eyes full of uncleanness,
I know the jolly customary sinners ordinary objection, (no great decision, sure I am, no disprofit to answer it) Though we as yet take our swing in the wayes and courses of the world,
I know the jolly customary Sinners ordinary objection, (no great decision, sure I am, no disprofit to answer it) Though we as yet take our swing in the ways and courses of the world,
yet know, that the LORD is infinitely just, as well as omnipotent, and I know not how it can stand with his infinite justice miraculously to worke faith and repentance in a man on his death-bed, distracted with sicknesse, weeping friends, a clamorous conscience,
yet know, that the LORD is infinitely just, as well as omnipotent, and I know not how it can stand with his infinite Justice miraculously to work faith and Repentance in a man on his deathbed, distracted with sickness, weeping Friends, a clamorous conscience,
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and a misgiving heart, which in time of strength and quiet, wilfully did shut his eyes against light, counted the preaching of the Word foolishnesse, by which foolishnesse, as hee and such like count it, it pleaseth God to save them that beleeve;
and a misgiving heart, which in time of strength and quiet, wilfully did shut his eyes against Light, counted the preaching of the Word foolishness, by which foolishness, as he and such like count it, it Pleases God to save them that believe;
yet seldome or never, never but once, have we read or heard of, God bestowes these graces on them, which till then never thought them worthy the seeking.
yet seldom or never, never but once, have we read or herd of, God bestows these graces on them, which till then never Thought them worthy the seeking.
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yet if any shall in hope hereof wilfully offend, and having offended, delay suing for a pardon, till he be led forth to execution, certainly he richly deserves to suffer, not onely for his offence, but for his presumption:
yet if any shall in hope hereof wilfully offend, and having offended, Delay suing for a pardon, till he be led forth to execution, Certainly he richly deserves to suffer, not only for his offence, but for his presumption:
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To conclude therefore this first application (the sutablenesse whereof both to our times and sad occasion hath lengthened it a great deale beyond my intention) considering how hard, almost impossible, it is to repent in our last sicknesse,
To conclude Therefore this First application (the suitableness whereof both to our times and sad occasion hath lengthened it a great deal beyond my intention) considering how hard, almost impossible, it is to Repent in our last sickness,
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and how probable it is that the last and usuall leisure of a long sicknesse, will by reason of our naturall frailties, the raging of infectious and violent diseases, together with the thousand casualties of a bloody Civill warre, be utterly denyed us, Let us speedily set about working forth our salvation with feare and trembling:
and how probable it is that the last and usual leisure of a long sickness, will by reason of our natural frailties, the raging of infectious and violent diseases, together with the thousand casualties of a bloody Civil war, be utterly denied us, Let us speedily Set about working forth our salvation with Fear and trembling:
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Now, now, in this breathing time of health and liberty, let's make good our title to heaven, confirm our evidence, our Faith, which is the evidence of things not seen, and have in readinesse our witnesse, which is a good conscience.
Now, now, in this breathing time of health and liberty, let's make good our title to heaven, confirm our evidence, our Faith, which is the evidence of things not seen, and have in readiness our witness, which is a good conscience.
Behold now is the day of salvation, The glorious time of the Gospel, wherein peace and reconciliation through Christ is tendered on condition of faith and repentance, is exprest by the present time and this day, to tell us (as I conceive) that there is a certain time allowed for every man to come in, which nick and opportunity, through a desperate carelesnesse o'reslipping, he is irrecoverably lost.
Behold now is the day of salvation, The glorious time of the Gospel, wherein peace and reconciliation through christ is tendered on condition of faith and Repentance, is expressed by the present time and this day, to tell us (as I conceive) that there is a certain time allowed for every man to come in, which neck and opportunity, through a desperate carelessness o'reslipping, he is irrecoverably lost.
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Oh that the Lord would make me a blessed instrument to move, melt, and soften but one heart here present, with the apprehension of that horrour and trembling, which seizes a foule impenitent and unprovided sinner suddenly death-strucken,
O that the Lord would make me a blessed Instrument to move, melt, and soften but one heart Here present, with the apprehension of that horror and trembling, which seizes a foul impenitent and unprovided sinner suddenly death-strucken,
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or call thine, are either the good things of thy body, fortune, or thy mind, (as they are commonly distinguished) we will make our examination severally.
or call thine, Are either the good things of thy body, fortune, or thy mind, (as they Are commonly distinguished) we will make our examination severally.
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Adde to this, that Scripture, experience, Chronicles, and most Histories tell us, that those sinnes and miseries can scarce be equalled, which this fond thing (we call beauty) hath produced.
Add to this, that Scripture, experience, Chronicles, and most Histories tell us, that those Sins and misery's can scarce be equaled, which this found thing (we call beauty) hath produced.
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And that Aphorisme of Hippocrates will hinder your boasting, paines and diseases are easiest in youth and age, [ NONLATINALPHABET, ] of more force against the strongest complexion.
And that Aphorism of Hippocrates will hinder your boasting, pains and diseases Are Easiest in youth and age, [, ] of more force against the Strongest complexion.
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A sudden tempestuous sicknesse, a feaver, the Stone, or wind in the Stomack (as a tempest deales with sturdy Okes) soonest plucks up and overturnes the strongest,
A sudden tempestuous sickness, a fever, the Stone, or wind in the Stomach (as a tempest deals with sturdy Oaks) soonest plucks up and overturns the Strongest,
And if thou hast no just cause to boast of the good things of thy body, much lesse cause hast thou to boast of the things we call the good things of Fortune,
And if thou hast no just cause to boast of the good things of thy body, much less cause hast thou to boast of the things we call the good things of Fortune,
Lay not up (saith our Saviour) for your selves treasures upon earth (not that we are forbidden with honest and moderate carefulnesse to endeavour an increase of our stock and talent:
Lay not up (Says our Saviour) for your selves treasures upon earth (not that we Are forbidden with honest and moderate carefulness to endeavour an increase of our stock and talon:
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that we should not therfore carke, spare, and pine, that we may purchase a propriety in wealth, that we may have heapes of gold and store of lands that we may call our owne, that we may have what to set our hearts on with that foole in the Gospell singing lullabie to our soules, Soule take thy rest, thou hast much goods laid up for many yeeres, thou hast goods laid up, the goods are thine,
that we should not Therefore cark, spare, and pine, that we may purchase a propriety in wealth, that we may have heaps of gold and store of Lands that we may call our own, that we may have what to Set our hearts on with that fool in the Gospel singing lullaby to our Souls, Soul take thy rest, thou hast much goods laid up for many Years, thou hast goods laid up, the goods Are thine,
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And oh that men would consider what no propriety, what no right they themselves have to their wealth, what no masters themselves are of their owne purse,
And o that men would Consider what no propriety, what no right they themselves have to their wealth, what no Masters themselves Are of their own purse,
Again, the deceitfulnesse of riches (as our Saviour calls it which especially failes us in our greatest necessity, should keep us from boasting of them;
Again, the deceitfulness of riches (as our Saviour calls it which especially fails us in our greatest necessity, should keep us from boasting of them;
when age or sicknesse throwes thee on thy death-bed, thy full barnes and cram'd bagges will afford thee little comfort, thy corn will not then be nourishing, nor thy gold restorative.
when age or sickness throws thee on thy deathbed, thy full Barns and cramed bags will afford thee little Comfort, thy corn will not then be nourishing, nor thy gold restorative.
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In this needfull time they deale with us as Hagar did with Ishmael , being not able then to comfort us with the waters of refreshment, they depart from us, they yeeld us up unto death;
In this needful time they deal with us as Hagar did with Ishmael, being not able then to Comfort us with the waters of refreshment, they depart from us, they yield us up unto death;
First, such will desire honour farre above their desert and place: Thus Alexander, who gloried much in his height and Victories, willingly accepted of divine respect;
First, such will desire honour Far above their desert and place: Thus Alexander, who gloried much in his height and Victories, willingly accepted of divine respect;
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when some of his base Courtiers perswaded him he was a God, then presently became he violent against the few faithfull friends of his that gainesayed it,
when Some of his base Courtiers persuaded him he was a God, then presently became he violent against the few faithful Friends of his that gainsaid it,
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Thirdly and lastly, they which desire honour meerly that they may vaunt and glister, they will not desire that which neither God nor man hath thought fit for them,
Thirdly and lastly, they which desire honour merely that they may vaunt and glister, they will not desire that which neither God nor man hath Thought fit for them,
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as they were in the obtaining of it (according to that rule of the Historian , [ Iisdem artibus retinetur gloria, quibus parta fuit ] glory is to be kept upon the same tearmes it was got;
as they were in the obtaining of it (according to that Rule of the Historian, [ Iisdem artibus retinetur gloria, quibus Parta fuit ] glory is to be kept upon the same terms it was god;
if thou by sinnefull courses and base instruments gottest up, the same finnefull courses and base instruments are necessary to the keeping of thy height, otherwise they which set thee up will pull thee downe again, ex. gr. if by flattery and dissembling thou gottest so high,
if thou by sinful courses and base Instruments gottest up, the same finnefull courses and base Instruments Are necessary to the keeping of thy height, otherwise they which Set thee up will pull thee down again, ex. Great. if by flattery and dissembling thou gottest so high,
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if by bribing, then must thou still be sending and giving, otherwise 'twill bee with thee as with a Comet, which (say Astronomers) continues its blaze and lustre no longer then it hath matter to feed and maintain it;
if by bribing, then must thou still be sending and giving, otherwise it'll be with thee as with a Cometam, which (say Astronomers) continues its blaze and lustre no longer then it hath matter to feed and maintain it;
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so violent (I say) that they oft run through any sin, and venture on any danger, rather then they'l be hindred, yes and are forced for the most part to a necessary continuance in the sinnes, by which,
so violent (I say) that they oft run through any since, and venture on any danger, rather then They'll be hindered, yes and Are forced for the most part to a necessary Continuance in the Sins, by which,
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Even of the greatest of mortal, saith the Psalmist , his breath gooth forth, he returneth to his earth, (the earth from whence he came) and then all his thoughts (not good thoughts certainly,
Even of the greatest of Mortal, Says the Psalmist, his breath goeth forth, he returns to his earth, (the earth from whence he Come) and then all his thoughts (not good thoughts Certainly,
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for such are gloriously satisfied, but his bad thoughts, his thoughts of soaring, revenge, rioting, &c.) shall perish: Then (as Lucretius wittily Eripitur persona, manet ves, the play will bee done, his exiit come,
for such Are gloriously satisfied, but his bad thoughts, his thoughts of soaring, revenge, rioting, etc.) shall perish: Then (as Lucretius wittily Eripitur persona, manet ves, the play will be done, his Exiit come,
First, because most are false, they dive and winde themselves into thy bosome; and being got into thy innermost closet, acquainted with thy naturall bent and inclination;
First, Because most Are false, they dive and wind themselves into thy bosom; and being god into thy innermost closet, acquainted with thy natural bent and inclination;
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they will accordingly so bende and crook their words and actions, and therewith as with a false key, they will unlock and open thy heart, that they may deale with thee as Latiaris in Tacitus did with Sabinus , sound and pump thee untill they have got enough out of thee to undoe thee.
they will accordingly so bend and crook their words and actions, and therewith as with a false key, they will unlock and open thy heart, that they may deal with thee as Latiaris in Tacitus did with Sabinus, found and pump thee until they have god enough out of thee to undo thee.
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How usuall a way of poysoning is it to professe Physick? Who would not have took Ioab to have been Amasa's friend? see his friendly greeting, Art thou in health my brother? Takes him by the beard to kisse him, but nothing lesse;
How usual a Way of poisoning is it to profess Physic? Who would not have took Ioab to have been Amasa's friend? see his friendly greeting, Art thou in health my brother? Takes him by the beard to kiss him, but nothing less;
for hereby (saith the Text) Amasa took no heed to Ioabs sword, so hee strook him therewith on the fifth ribbe and shed out his bowels to the ground, and strook him not againe
for hereby (Says the Text) Amasa took no heed to Ioabs sword, so he strook him therewith on the fifth rib and shed out his bowels to the ground, and strook him not again
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or rise the higher by treading on thee (though the discovery of many bloody underminings tell us, there are store of such amongst us) notwithstanding few are there which doe truly intend the good of their friends.
or rise the higher by treading on thee (though the discovery of many bloody underminings tell us, there Are store of such among us) notwithstanding few Are there which do truly intend the good of their Friends.
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then presently will they fall off, and (as he complaines of his friends ) deale deceitfully with thee as a brook, in summer, in the heat of thy afflictions,
then presently will they fallen off, and (as he complains of his Friends) deal deceitfully with thee as a brook, in summer, in the heat of thy afflictions,
and thrust thee out? I need not to goe so farre back as to tell you that Haman (but now Ahasuerus his great Favorite, the onely man privy to his sports,
and thrust thee out? I need not to go so Far back as to tell you that Haman (but now Ahasuerus his great Favourite, the only man privy to his sports,
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and good carding altered, our own Chronicles will tell you, yes, our own times (very late times) will tell you how a long imprisoned person hath been took out of the prison, judged,
and good carding altered, our own Chronicles will tell you, yes, our own times (very late times) will tell you how a long imprisoned person hath been took out of the prison, judged,
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'Twere losse of time to shew you those many, whom sympathy and conversation have been long a twisting, which in a thrice have been as famous for thei enmity,
'Twere loss of time to show you those many, whom Sympathy and Conversation have been long a twisting, which in a thrice have been as famous for they enmity,
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as ever they were for their friendship. One instance shall serve, Sejanus had but now so much of the bosome of Tiberius (as the Historian tells us , that he stiles him [ consors curarum, ] partnet in his cares;
as ever they were for their friendship. One instance shall serve, Sejanus had but now so much of the bosom of Tiberius (as the Historian tells us, that he stile him [ consors curarum, ] partnet in his Cares;
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Nay let me tell you, if high friends, great dependance, or mighty relation be that which you pride your selves in and boast of, God may (and 'cis probable he will) so crush and humble thy great friend, that thou maist gladly make use of Peters [ I know not the man:
Nay let me tell you, if high Friends, great dependence, or mighty Relation be that which you pride your selves in and boast of, God may (and Cis probable he will) so crush and humble thy great friend, that thou Mayest gladly make use of Peter's [ I know not the man:
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and wept, because he relied too much upon the man Christ Iesus. Reade we not that 'twas usuall amongst the antient to attach and accuse friends as accessories,
and wept, Because he relied too much upon the man christ Iesus. Read we not that 'twas usual among the ancient to attach and accuse Friends as accessories,
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then presently thou also Peter wast with Iesus of Galilee and again, this fellow also was with Iesus of Nazareth: (b) And though the Disciples fell not presently with their Master,
then presently thou also Peter wast with Iesus of Galilee and again, this fellow also was with Iesus of Nazareth: (b) And though the Disciples fell not presently with their Master,
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Hence the Athenians Phocion asking them why others (he only being thought guilty) should bee accused, answered onely [ quod amici fuerint ] because they were his friends.
Hence the Athenians Phocion asking them why Others (he only being Thought guilty) should be accused, answered only [ quod Friends fuerint ] Because they were his Friends.
So suddenly may the wind turn and times change, that you may with a heavy heart say of your great friend, what Evodius does of Sejanus, [ Aequè illum amasse quàm offendisse periculosum ] his friendship is now as dangerous as before his anger was.
So suddenly may the wind turn and times change, that you may with a heavy heart say of your great friend, what Evodius does of Sejanus, [ Aequè Ilum amass quàm offendisse Periculosum ] his friendship is now as dangerous as before his anger was.
But were we not eare and eye-witnesses to the contrary, we could not think that any one which hath not left to bee man can be so very a craven as to crow on these dung-hills, boast of meere froth, of these low, wordly, gaudy nothings:
But were we not ear and Eyewitnesses to the contrary, we could not think that any one which hath not left to be man can be so very a craven as to crow on these dunghills, boast of mere froth, of these low, wordly, gaudy nothings:
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yet there are [ bona animi ] the good things of the mind, somethings within man, such as knowledge, sweet and affable dispositions, morall vertues, together with reason,
yet there Are [ Bona animi ] the good things of the mind, somethings within man, such as knowledge, sweet and affable dispositions, moral Virtues, together with reason,
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and other gifts, and naturall endowments, which a man may better call his owne, and therefore the Heathens have so strangely boasted of them, which some,
and other Gifts, and natural endowments, which a man may better call his own, and Therefore the heathens have so strangely boasted of them, which Some,
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even Christians have thought may enable them [ expuris naturalibus ] meerely of themselves to lay hold and keepe fast their Saviour, to worke out their salvation with feare and trembling (as pround nature misconstrues, that place of the Apostle;) and therefore some,
even Christians have Thought may enable them [ expuris Naturalibus ] merely of themselves to lay hold and keep fast their Saviour, to work out their salvation with Fear and trembling (as pround nature misconstrues, that place of the Apostle;) and Therefore Some,
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But for my part so sensible am I (and the Lord continue me so) of these wretched fruits, which (radix ista damnata ) (as the Father cals her o) nature that dāable root brings forth, that I cannot but in respect of these good things of the mind also (as they are called) continue my wonder and question,
But for my part so sensible am I (and the Lord continue me so) of these wretched fruits, which (radix ista damnata) (as the Father calls her o) nature that danable root brings forth, that I cannot but in respect of these good things of the mind also (as they Are called) continue my wonder and question,
And first, what just subject of boasting can the wisdome and knowledge of the experientest learnedst man afford him, which some have thought at the best to be but opinion:
And First, what just Subject of boasting can the Wisdom and knowledge of the experientest Learnedest man afford him, which Some have Thought At the best to be but opinion:
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and may be lost so easily? How much money, travell, sicknesse, patience, and study (though vulgar ignorance thinke otherwise) goe to the making of a wise knowing learned man, whom an Apoplexy, Lethargy, Palsie,
and may be lost so Easily? How much money, travel, sickness, patience, and study (though Vulgar ignorance think otherwise) go to the making of a wise knowing learned man, whom an Apoplexy, Lethargy, Palsy,
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as his malice, as Osiander & Cardinall Cressentius, the Popes Nuntio, at the Councell of Trent, as Sleiden relates) were strucke with a sudden frenzie:
as his malice, as Osiander & Cardinal Cressentius, the Popes Nuntio, At the Council of Trent, as Sleiden relates) were struck with a sudden frenzy:
and Calius Rhodiginus will tell you that Aristotle the Fountaine and Conduit of almost all learning and wisedome, was by a violent surprisall of griefe suddenly cut off The Stoi•es the the greatest Idolaters that ever wisedome and learning had, have set too low a rate upon them that they sticke not to affirme that Heraclitus and Pherecides (men oraculously wise amongst them) would have changed their wisedome for health,
and Calius Rhodiginus will tell you that Aristotle the Fountain and Conduit of almost all learning and Wisdom, was by a violent surprisal of grief suddenly Cut off The Stoi•es the the greatest Idolaters that ever Wisdom and learning had, have Set too low a rate upon them that they stick not to affirm that Heraclitus and Pherecides (men oraculously wise among them) would have changed their Wisdom for health,
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if thereby they might have beene ridde of their paines and Sicknesse for health (a good so common to us and beasts, that some have therefore preferr'd riches before it.
if thereby they might have been rid of their pains and Sickness for health (a good so Common to us and beasts, that Some have Therefore preferred riches before it.
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And if thou hast so little cause to boast of knowledge and wisedome, then much lesse cause hast thou to boast of a towardly disposition, naturall ingenuity, pleasantnesse of wit, yes or of the full chaine of morall vertues, which all put together, are but [ semina & radices prudentiae ] but the rootes and ground-worke of wisedome.
And if thou hast so little cause to boast of knowledge and Wisdom, then much less cause hast thou to boast of a towardly disposition, natural ingenuity, pleasantness of wit, yes or of the full chain of moral Virtues, which all put together, Are but [ semina & radices prudentiae ] but the roots and groundwork of Wisdom.
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Know therefore that in the second place, sweetnesse and ingenuity of Nature, nor the greatest stocke of morality, can justifie thy boast; (i meane still,
Know Therefore that in the second place, sweetness and ingenuity of Nature, nor the greatest stock of morality, can justify thy boast; (i mean still,
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and challenge thy thankfulnesse, yet not so absolutely good, or thine owne, as to justifie a boast For these are at the best but home-made garments, which may perchance serve to keepe out wet in the world, get name and repucation amongst men,
and challenge thy thankfulness, yet not so absolutely good, or thine own, as to justify a boast For these Are At the best but home-made garments, which may perchance serve to keep out wet in the world, get name and repucation among men,
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Agains, doe not these endowments, if not seasoned by the Holy Ghost, make us more yeelding and liable to temptation? witnesse these common phrases, which oft, out of a fond irreligious charity, we bestow on swine, Alas! he is a man of a very good nature,
Against, do not these endowments, if not seasoned by the Holy Ghost, make us more yielding and liable to temptation? witness these Common phrases, which oft, out of a found irreligious charity, we bestow on Swine, Alas! he is a man of a very good nature,
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and prophane language, confesse that his former acted civility was not grace, but some towardly seedes of morality, which vainglory and imitation had fostered into a custome.
and profane language, confess that his former acted civility was not grace, but Some towardly seeds of morality, which vainglory and imitation had fostered into a custom.
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then presently stop they here, contenting themselves with a probable being in the right way, when (to speake truth) 'tis but a plausible way to eternall death.
then presently stop they Here, contenting themselves with a probable being in the right Way, when (to speak truth) it's but a plausible Way to Eternal death.
And if the best of naturall dispositions, nay, if the best of our morall habits which are [ NONLATINALPHABET ] properly call'd vertues, are no just matter for boasting,
And if the best of natural dispositions, nay, if the best of our moral habits which Are [ ] properly called Virtues, Are no just matter for boasting,
which by nature, and of it selfe is darkened, Nay, darknesse it selfe , and this is that darknesse which could not comprehend the light, that vessell which is not able to comprehend the way of the Highest Though I cannot well side with them, who make reason an absolute enemy to Religion, and that the way to be ripe in faith, is to be raw in wit and judgement.
which by nature, and of it self is darkened, Nay, darkness it self, and this is that darkness which could not comprehend the Light, that vessel which is not able to comprehend the Way of the Highest Though I cannot well side with them, who make reason an absolute enemy to Religion, and that the Way to be ripe in faith, is to be raw in wit and judgement.
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though the veriest Heathen hath a Law written in his heart sufficient for conviction, yet there is [ sapientia Dei in mysterio ] the mystery of godlinesse, (as Saint Paul speakes) which is farre beyond the reach and ken of naturall reason:
though the veriest Heathen hath a Law written in his heart sufficient for conviction, yet there is [ sapientia Dei in Mysterio ] the mystery of godliness, (as Saint Paul speaks) which is Far beyond the reach and ken of natural reason:
which when I fasten my thoughts on, I cannot but thinke and say, nay, [ NONLATINALPHABET ] with the ancient Father, Shall I cry out [ NONLATINALPHABET ] that these points of Christianity are above our understanding, above our reason,
which when I fasten my thoughts on, I cannot but think and say, nay, [ ] with the ancient Father, Shall I cry out [ ] that these points of Christianity Are above our understanding, above our reason,
and above the capacity of created nature, and therefore a little before he affirmeth, that the interpretation of them ought not to be [ NONLATINALPHABET ] according to humane reason [ NONLATINALPHABET but according to the sense and will of the doctrine of the Spirit, especially (saith hee) [ NONLATINALPHABET ] with the sonnes of the Church. Once therefore well spake.
and above the capacity of created nature, and Therefore a little before he Affirmeth, that the Interpretation of them ought not to be [ ] according to humane reason [ but according to the sense and will of the Doctrine of the Spirit, especially (Says he) [ ] with the Sons of the Church. Once Therefore well spoke.
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So if the Word of God, or the Spirit which enlightens the Word withhold their light, we shall, notwithstanding the strength of naturall reason, be enwrapped in perpeturall night:
So if the Word of God, or the Spirit which enlightens the Word withhold their Light, we shall, notwithstanding the strength of natural reason, be enwrapped in perpeturall night:
and (truth is) such 2 starre hath it proved to many in Polonia, and Racovia, even the starre mentioned by Saint Iohn, and called Wormewood, which made rivers so bitter, that men tasting of them dyed, dyed thereof.
and (truth is) such 2 star hath it proved to many in Polonia, and Racovia, even the star mentioned by Saint John, and called Wormwood, which made Rivers so bitter, that men tasting of them died, died thereof.
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To goe forward then, if naturall reason (the richest jewell in natures Cabinet) is so blinde in matters of Religion, that it cannot make good a Socinian boast, we may justly goe further and conclude:
To go forward then, if natural reason (the Richest jewel in nature's Cabinet) is so blind in matters of Religion, that it cannot make good a Socinian boast, we may justly go further and conclude:
or strength of Nature whatsoever? Is't not a contest vanity of the poore to boast of their wealth, the broken hearted of their jollity, the Captives of their liberty, the blinde of their quicke sight,
or strength of Nature whatsoever? Is't not a contest vanity of the poor to boast of their wealth, the broken hearted of their jollity, the Captives of their liberty, the blind of their quick sighed,
or a bruised Cripple of his legges? If so, what fond madnesse is it for us to boast of our naturall abilities? For poore and blind Captives are we, bruised and broken Cripples by nature,
or a Bruised Cripple of his legs? If so, what found madness is it for us to boast of our natural abilities? For poor and blind Captives Are we, Bruised and broken Cripples by nature,
The Spirit of the Lord was upon him, to preach the Gospel, but to whom? to the poore, (i.e.) those which through the sight and acknowledgment of their own naturall poverty were poore and low in their own thoughts;
The Spirit of the Lord was upon him, to preach the Gospel, but to whom? to the poor, (i.e.) those which through the sighed and acknowledgment of their own natural poverty were poor and low in their own thoughts;
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he sent him to heale, but whom? the broken-hearted, (i.e.) those whose hearts are almost broken with the discovery of their wretched estate, both by actuall transgression and naturall pollution, to preach deliverance to the captives only, those which seriously confesse, what slavery is bequeathed them from Adam to sinne,
he sent him to heal, but whom? the brokenhearted, (i.e.) those whose hearts Are almost broken with the discovery of their wretched estate, both by actual Transgression and natural pollution, to preach deliverance to the captives only, those which seriously confess, what slavery is bequeathed them from Adam to sin,
For ought I know to the contrary, the Apostle here excludes all these from having life in Christ, which will not acknowledge that by nature they are dead;
For ought I know to the contrary, the Apostle Here excludes all these from having life in christ, which will not acknowledge that by nature they Are dead;
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& cum mortui vivificantur, cum caeci illuminantur, impii justificantur, confiteantur & vitam, & lumen, & justitiam Iesum Christum) let humane weaknesse acknowledge it selfe,
& cum Deads vivificantur, cum Caeci illuminantur, Impious justificantur, confiteantur & vitam, & lumen, & justitiam Jesus Christ) let humane weakness acknowledge it self,
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and since the dead are restored to life, the blind recover their sight, and sinners are justified, let them acknowledge that Christ above is their life, their light, and their righteousnesse;
and since the dead Are restored to life, the blind recover their sighed, and Sinners Are justified, let them acknowledge that christ above is their life, their Light, and their righteousness;
I must wonder therefore that some like Philotas in Curtius (meruisse mortem consiteri pudet,) scorne to acknowledge that even by nature they deserve to die and (as there the Historian of him,) mallent injuriam accepisse quàm vitam;
I must wonder Therefore that Some like Philotas in Curtius (meruisse mortem consiteri It is shameful,) scorn to acknowledge that even by nature they deserve to die and (as there the Historian of him,) Mallet Injuriam accepisse quàm vitam;
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& revertentibus misericors est,) he that does what he can, (as his disciples have Englished him) bethinking himselfe of the goodnesse and justice of God, which hates iniquity and is mercifull to penitents,
& revertentibus misericors est,) he that does what he can, (as his Disciples have Englished him) bethinking himself of the Goodness and Justice of God, which hates iniquity and is merciful to penitents,
and hereby begets feare in himselfe from the thoughts of the justice of God, and hope of pardon from the thought of his mercy, who thus begins to think (sayes he) and then (faciendo quod in se est) doing what he can, is of himselfe disposed for justification.
and hereby begets Fear in himself from the thoughts of the Justice of God, and hope of pardon from the Thought of his mercy, who thus begins to think (Says he) and then (faciendo quod in se est) doing what he can, is of himself disposed for justification.
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Thus our late pretending Defender of the Protestant Religion (who desended our Religion, as the Colonell did Ports-mouth, that it might be more assuredly yeelded up, undertook its defence himselfe to hinder others from more safely keeping of it,) thus may I say, this pretending Defender sayes, men are to use their best endeavours, to believe the Scriptures in their true sense,
Thus our late pretending Defender of the Protestant Religion (who descended our Religion, as the Colonel did Portsmouth, that it might be more assuredly yielded up, undertook its defence himself to hinder Others from more safely keeping of it,) thus may I say, this pretending Defender Says, men Are to use their best endeavours, to believe the Scriptures in their true sense,
this if they doe (as I hope many doe on all sides) truly and sincerely, it is impossible but they should believe aright , (it had been modestly spoken had he said 'twas probable they should believe, aright;
this if they do (as I hope many do on all sides) truly and sincerely, it is impossible but they should believe aright, (it had been modestly spoken had he said 'twas probable they should believe, aright;
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or else to deserve it at Gods hands:) this doubtlesse his proud meaning, otherwise he had not affirmed in the following page, that God hath no reason to bee offended with those, which using their best endeavours are mistaken;
or Else to deserve it At God's hands:) this doubtless his proud meaning, otherwise he had not affirmed in the following page, that God hath no reason to be offended with those, which using their best endeavours Are mistaken;
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but this my wonder, (or griefe rather) what great ones he hath (great (I mean) for their then esteeme in the Christian world) ready prest as it were to bee his seconds:
but this my wonder, (or grief rather) what great ones he hath (great (I mean) for their then esteem in the Christian world) ready pressed as it were to be his seconds:
What else meane such large approbations, making way for his Socinianisme? Lament may we with David , The beauty of Israel is slain upon thy high places,
What Else mean such large approbations, making Way for his Socinianism? Lament may we with David, The beauty of Israel is slave upon thy high places,
how are the mighty fallen? (Non homo voluntate suâ (saith Austine) adhuc in vitio liberi arbitrii claudicantis praevenit Deum, ut cognoscat & quarat eam gratiam, ) mans will faultring, through the mis-use of his former freedome doth not prevent God, by use of his best endeavours by doing what he can, his using such a measure of industry in finding of truth, his humane prudence,
how Are the mighty fallen? (Non homo voluntate suâ (Says Augustine) Adhoc in vitio Liberi Arbitrii claudicantis praevenit God, ut cognoscat & quarat eam gratiam,) men will faltering, through the misuse of his former freedom does not prevent God, by use of his best endeavours by doing what he can, his using such a measure of industry in finding of truth, his humane prudence,
and ordinary discretion, (as our Defender would make us beleeve in his forequoted passage) doth not, I say, prevent God in knowing or seeking his grace, which deservedly he may challenge, (sed praecedit miscricordissimâ gratiâ suâ Deus hominis ignorantis,
and ordinary discretion, (as our Defender would make us believe in his forequoted passage) does not, I say, prevent God in knowing or seeking his grace, which deservedly he may challenge, (sed precedes miscricordissimâ gratiâ suâ Deus hominis ignorantis,
& nondum se quaereutis voluntatem liberi arbitrii, ut eam se scire & quarere faciat, ) but God with his most free grace makes the will of man willingly to finde and know him, which naturally and of himselfe is ignorant and carelesse of him:
& Nondum se quaereutis voluntatem Liberi Arbitrii, ut eam se Scire & quarere Faciat,) but God with his most free grace makes the will of man willingly to find and know him, which naturally and of himself is ignorant and careless of him:
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In this respect may we say, what in another God himself sayes When he begins he will also make an end, for 'tis he alone which of his good pleasure worketh in us both to will and to do Know therefore in the last place, that graces though never so many and glorious, cannot afford just matter of self-boasting;
In this respect may we say, what in Another God himself Says When he begins he will also make an end, for it's he alone which of his good pleasure works in us both to will and to do Know Therefore in the last place, that graces though never so many and glorious, cannot afford just matter of self-boasting;
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see how sadly the next chapter begins, Now they that are younger then me have me in decision, whose fathers I would have disdained to have set with the dogs of my flock:
see how sadly the next chapter begins, Now they that Are younger then me have me in decision, whose Father's I would have disdained to have Set with the Dogs of my flock:
Thus David too, no sooner had boasted that in his prosperity, he should never be moved, Lord by thy favour thou hast made my mountaine to stand strong, but presontly it followes, thou didst hide thy face from me,
Thus David too, no sooner had boasted that in his Prosperity, he should never be moved, Lord by thy favour thou hast made my mountain to stand strong, but presontly it follows, thou didst hide thy face from me,
Once more, 'Twere better to have no grace at all (as the Father thinks) then that thou shouldst make it matter of self-boasting, [ Audeo dicere (saith he) superhis continentibus expedit caders, ut in eo ipso in quose extollunt humilientur ] I dare affirme it greater safety for the chast to fall,
Once more, 'Twere better to have no grace At all (as the Father thinks) then that thou Shouldst make it matter of self-boasting, [ Audeo dicere (Says he) superhis continentibus expedit caders, ut in eo ipso in quose extollunt humilientur ] I Dare affirm it greater safety for the chaste to fallen,
and the reason is good he gives, [ quid enim prodest continentia si dominetur superbia? ] what doth continency advantage a man whom pride swels ? He who thinks out of grace freely bestowed to get glory to himselfe, labours to the utmost to pull down what God was building,
and the reason is good he gives, [ quid enim profits continence si dominetur superbia? ] what does continency advantage a man whom pride Swells? He who thinks out of grace freely bestowed to get glory to himself, labours to the utmost to pull down what God was building,
so 'tis I say Gods goodnesse, that whosoever having conquered pride, and afterwards is proud of his conquest (of his humility) is not at last overcome by this pride.
so it's I say God's Goodness, that whosoever having conquered pride, and afterwards is proud of his conquest (of his humility) is not At last overcome by this pride.
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for as of him, so of others also is it generally observed both by Divines and Souldiers that the greatest Braggadochio's are the first which revolt and deny;
for as of him, so of Others also is it generally observed both by Divines and Soldiers that the greatest Braggadochios Are the First which revolt and deny;
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Wot you not that Peter which ere whilst made that great vaunt, Though all men should bee offended because of thee, yee will I never bee offended , immediately afterwards, ourst and swore he knew him not ? and pray observe that 'tis plaine from the content that this his revolting was not so much an argument of his weak faith,
Wot you not that Peter which ere while made that great vaunt, Though all men should be offended Because of thee, ye will I never be offended, immediately afterwards, ourst and swore he knew him not? and pray observe that it's plain from the content that this his revolting was not so much an argument of his weak faith,
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or will not venture a being wershod in a good, men much like these Galli Insubros ( Florus speaks of ) which had [ corpora plus quàm humana ] bore a good bulk and show, [ quorum primus impetus iis major quâm virorum crat, sequens verò minor quàm foeminarum ] who at the first onset were valiant almost beyond men,
or will not venture a being wershod in a good, men much like these Gauls Insubros (Florus speaks of) which had [ corpora plus quàm Humana ] boar a good bulk and show, [ quorum primus impetus iis Major quâm virorum Crat, sequens verò minor quàm foeminarum ] who At the First onset were valiant almost beyond men,
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now (as that Histerian speaks of these Galli ) they have [ quaddam simile oum nevibus, ] like soow they quickly dissolve and are lost, either they goe beyond Sea, thereby to quit themselves of trouble and expence,
now (as that Histerian speaks of these Gauls) they have [ quaddam simile oum nevibus, ] like soow they quickly dissolve and Are lost, either they go beyond Sea, thereby to quit themselves of trouble and expense,
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or else [ in malum otium resoluti ] (as Tacitus of Tiberius ) prizing their own ease and quiet before the welfare of the State, they doe with Tiberius betake themselves [ in insulam Capreas ] into some nook or by-corner of the Countrey, caring not,
or Else [ in malum otium resolution ] (as Tacitus of Tiberius) prizing their own ease and quiet before the welfare of the State, they do with Tiberius betake themselves [ in insulam Capreas ] into Some nook or by-corner of the Country, caring not,
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and of these wee may safely say, what Alexander of Darius his souldiers, [ Temeritas est quam adhuc pro virtute habuistis, quae ubi primum impetum effudit, velut quaedam animalia amisso aculco, torpet ], this fierce entrance, which some vaine-glorious and hasty men have made, was not (as fondly it was imagined) vertue and Religion, but pride and headinesse;
and of these we may safely say, what Alexander of Darius his Soldiers, [ Temeritas est quam Adhoc Pro virtute habuistis, Quae ubi primum Impetum effudit, velut quaedam animalia Lost aculco, torpet ], this fierce Entrance, which Some vainglorious and hasty men have made, was not (as fondly it was imagined) virtue and Religion, but pride and headiness;
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In vaine therefore did such beat the eares of men wise and religious with that bold boast of Jehu's, [ Come see my zeal for the Lord of hoasts ] for who with halfe an eye sees not that therefore they went from us,
In vain Therefore did such beatrice the ears of men wise and religious with that bold boast of Jehu's, [ Come see my zeal for the Lord of hosts ] for who with half an eye sees not that Therefore they went from us,
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and the vanity, emptinesse, and uncertainty of the good things (we call Fortunes, — nete quaesiveris extra ) that thou makest not conclusions of thy selfe according to thy flourishing in the world (thus farre the Heathen could goe) but also from the consideration of that miserable, dead and ignorant condition thou art in by nature, renounce thy selfe, (all carnall props and staies) and seek the Lords favour with an humble soule, that if thou wilt glory thou maist glory in the Lord, that thou maist have wherewithall truly to hug and glad thy selfe.
and the vanity, emptiness, and uncertainty of the good things (we call Fortune's, — nete quaesiveris extra) that thou Makest not conclusions of thy self according to thy flourishing in the world (thus Far the Heathen could go) but also from the consideration of that miserable, dead and ignorant condition thou art in by nature, renounce thy self, (all carnal props and stays) and seek the lords favour with an humble soul, that if thou wilt glory thou Mayest glory in the Lord, that thou Mayest have wherewithal truly to hug and glad thy self.
Nothing will more humble us then the meditation of our own wretchednesse by nature, 'twill allay our pride in us, 'tis like the Peacocks looking on his feet, it pulls down our plumes, to consider on what we are bottomed;
Nothing will more humble us then the meditation of our own wretchedness by nature, it'll allay our pride in us, it's like the Peacocks looking on his feet, it pulls down our plumes, to Consider on what we Are bottomed;
when we shall call to minde this miserable consequence of Adams fall, that from being Kings of the whole earth, we are turn'd into beasts, yes worsethen beasts, witnesse such hideous corruptions continually breaking forth which the worst of beasts were never guilty of? Shall Mephibosheth from the consideration of his lamenesse;
when we shall call to mind this miserable consequence of Adams fallen, that from being Kings of the Whole earth, we Are turned into beasts, yes worsethen beasts, witness such hideous corruptions continually breaking forth which the worst of beasts were never guilty of? Shall Mephibosheth from the consideration of his lameness;
and the fall of his parents be so humbled, that he bowed himselfe unto David and said, What is thy servant, that thou shouldst look upon such a dead dog as I am ? And can we,
and the fallen of his Parents be so humbled, that he bowed himself unto David and said, What is thy servant, that thou Shouldst look upon such a dead dog as I am? And can we,
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Once more, if Leah by reason of her blear'd eyes, and the little favour she thereby found in the sight of Iacob, was afflicted, (surely saith she, the Lord hath look't upon my affliction ,) how will it afflict our soules then,
Once more, if Leah by reason of her bleared eyes, and the little favour she thereby found in the sighed of Iacob, was afflicted, (surely Says she, the Lord hath looked upon my affliction,) how will it afflict our Souls then,
when we shall truly know that we are not only as tender eyed as Leah, but as blind as Bartimens? For being alienated from the life of God (as by nature we are) We have our understandings darkned through the ignorance that is in us by reason of the blindnesse of our hearts :
when we shall truly know that we Are not only as tender eyed as Leah, but as blind as Bartimens? For being alienated from the life of God (as by nature we Are) We have our understandings darkened through the ignorance that is in us by reason of the blindness of our hearts:
and if the light that is in us bee dark, how great is that darknesse ? Nay, herein lies the great cause of our misery and humiliation, that we are not onely naturally blind,
and if the Light that is in us be dark, how great is that darkness? Nay, herein lies the great cause of our misery and humiliation, that we Are not only naturally blind,
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by the reason of the disobedience of Adam, that curse is fallen on us, which was threatned to the disobedient Israelites , wee are smitten not onely with blindnesse, but with madnesse too:
by the reason of the disobedience of Adam, that curse is fallen on us, which was threatened to the disobedient Israelites, we Are smitten not only with blindness, but with madness too:
and as a man sober and blind understands his misery, and therefore by keeping within or sitting still, is alwayes out of dangers and whereas one mad and blind exposes himselfe to variety of dangers and miseries:
and as a man Sobrium and blind understands his misery, and Therefore by keeping within or sitting still, is always out of dangers and whereas one mad and blind exposes himself to variety of dangers and misery's:
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Even this our case, we are absolutely by nature blind, nay blindnesse it selfe; ( Yee were sometimes darknesse (saith S. Paul ) in the state of nature before you were called by the Word and Spirit, yee were not onely blind,
Even this our case, we Are absolutely by nature blind, nay blindness it self; (Ye were sometime darkness (Says S. Paul) in the state of nature before you were called by the Word and Spirit, ye were not only blind,
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and humane prudence and ordinary discretion, (I shall never make that passage of our Defenders sufficiently odious) to find out the truth, in so much that the Lord (we conclude) is unreasonable,
and humane prudence and ordinary discretion, (I shall never make that passage of our Defenders sufficiently odious) to find out the truth, in so much that the Lord (we conclude) is unreasonable,
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even the misery following madnesse joyned with blindnesse, a groping at noone-day , even now when the light of the Gospel is gloriously and plentifully afforded us,
even the misery following madness joined with blindness, a groping At noonday, even now when the Light of the Gospel is gloriously and plentifully afforded us,
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whereas were they truly sensible of their naturall blindnesse and darknesse, in stead of venturing abroad thus blind, they would with Bartimens, sit still, be quiet, and betake themselves wholly to Christ, crying out him , Iesus thou Sonne of of David, have mercy on me;
whereas were they truly sensible of their natural blindness and darkness, in stead of venturing abroad thus blind, they would with Bartimens, fit still, be quiet, and betake themselves wholly to christ, crying out him, Iesus thou Son of of David, have mercy on me;
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Lastly, can we imagine that the curse of Elisha on Gehezi , not bow and sink him, The leprosie therefore of Naaman shall cleave unto thee and thy seed for ever,
Lastly, can we imagine that the curse of Elisha on Gehazi, not bow and sink him, The leprosy Therefore of Naaman shall cleave unto thee and thy seed for ever,
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and he went out from his presence a leper as white as snow? How can it then but humble us, to consider that as a just punishment of our first sinne, God hath said the leprosie of Adam shall cleave unto us and our seed for ever,
and he went out from his presence a leper as white as snow? How can it then but humble us, to Consider that as a just punishment of our First sin, God hath said the leprosy of Adam shall cleave unto us and our seed for ever,
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and we are ever since borne leprous all over, no part of us free from the crown of the head to the sole of the foot ? In primopeccato (saith Tilenus) persons corrupit naturam, in originali natura corrumpit personam , in the first sinne man corrupted nature,
and we Are ever since born leprous all over, no part of us free from the crown of the head to the sole of the foot? In primopeccato (Says Tilenus) Persons corrupit naturam, in originali Nature corrumpit Personam, in the First sin man corrupted nature,
because Gods judgments are not laid on us so much to punish as to humble us for sinne, to bring us to the knowledge of that death and shame which is in sinne by afflicting us for it, [ Thus saith the Lord, I will punish the world for their evill,
Because God's Judgments Are not laid on us so much to Punish as to humble us for sin, to bring us to the knowledge of that death and shame which is in sin by afflicting us for it, [ Thus Says the Lord, I will Punish the world for their evil,
God forbid, that the Church of Laodicea's case should be ours, either that we should be ignorant of our miserable condition by nature, should not know that we are wretched and miserable, poor,
God forbid, that the Church of Laodicea's case should be ours, either that we should be ignorant of our miserable condition by nature, should not know that we Are wretched and miserable, poor,
To what end dost thou boast thy selfe? it being already manifested that there is no just reason why thou poor fraile nothing man shouldst boast thy selfe,
To what end dost thou boast thy self? it being already manifested that there is no just reason why thou poor frail nothing man Shouldst boast thy self,
for I am confident that the veriest Captaine, the highest crested of this proud Regiment would blush to acknowledge the empty fond end their vaunting aimes at,
for I am confident that the veriest Captain, the highest crested of this proud Regiment would blush to acknowledge the empty found end their vaunting aims At,
for I purpose to speak truth for them, and try whether their guilty faces will confesse what their tongues dare not: (Hearken) the whole onely maine end of these selfe-boasting men is mearely and nothing else but the Euge, and the Bellè, the popular, Oh brave, oh admirable, oh honest!
for I purpose to speak truth for them, and try whither their guilty faces will confess what their tongues Dare not: (Harken) the Whole only main end of these self-boasting men is merely and nothing Else but the Euge, and the Bellè, the popular, O brave, o admirable, o honest!
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The clap and cry, the throat and applause of the giddy multitude of wondring ignorants, (risum teneatis amici?) 'Tis a just complaint of the French mans that wee usually empanell and select a jury of men out of a whole County to determine of an house or an acre of Land,
The clap and cry, the throat and applause of the giddy multitude of wondering Ignorants, (Laughter teneatis Friends?) It's a just complaint of the French men that we usually empanel and select a jury of men out of a Whole County to determine of an house or an acre of Land,
but the judgment, and determination of our selves, we referre to the idle breath of common people, [ An quicquam stultius, quèm quos singulos contemnes, eos aliquid putares esse universos? ] can their be a greater folly then to esteeme of their full cry, whose particular mouthes thou wouldst scorne? Gloria quantalibet quid erit, si gloria tantum?
but the judgement, and determination of our selves, we refer to the idle breath of Common people, [ an quicquam stultius, quèm quos singulos contemnes, eos Aliquid putares esse universos? ] can their be a greater folly then to esteem of their full cry, whose particular mouths thou Wouldst scorn? Gloria quantalibet quid erit, si gloria Tantum?
yet still may it be askt, Gloria quantalibet quid erit? What is the prayse and esteem which men afford thy vertues, which is so blind and unequall, that well may it be termed a shadow:
yet still may it be asked, Gloria quantalibet quid erit? What is the praise and esteem which men afford thy Virtues, which is so blind and unequal, that well may it be termed a shadow:
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and as a shadow sometimes goes before the body, and sometimes followes after, so many steale glory from the ignorant world ere their desert cals for't,
and as a shadow sometime Goes before the body, and sometime follows After, so many steal glory from the ignorant world ere their desert calls fored,
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and some again whose lives have been excellently good & exemplary have dyed in disgrace, yet their works and glory have followed them , and their names smell sweet upon earth.
and Some again whose lives have been excellently good & exemplary have died in disgrace, yet their works and glory have followed them, and their names smell sweet upon earth.
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let light tottering Christians follow the fashion even in religion too; let Popelings hug and vaunt themselves in their outside boasting and meerely ceremonious devotions:
let Light tottering Christians follow the fashion even in Religion too; let Popelings hug and vaunt themselves in their outside boasting and merely ceremonious devotions:
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let, I say, us neglecting the vaine empty glory the world affords, earnestly seek after the massie and weighty glory, humility shall enjoy in heaven, a glory of that bulk and substance, that where David sayes, [ thou O Lord art my glory ] the originall signifies his weightinesse and gravity;
let, I say, us neglecting the vain empty glory the world affords, earnestly seek After the massy and weighty glory, humility shall enjoy in heaven, a glory of that bulk and substance, that where David Says, [ thou Oh Lord art my glory ] the original signifies his weightiness and gravity;
which place I beleeve, S. Paul had respect unto, when hee call'd it an exceeding eternall weight of glory And here I thought to make the application of this third branch, the continuance of this exhortation, hoping to have some of these tinkling Cymbals, these outside men hereby to be perswaded off from their affectation of vaine-glory,
which place I believe, S. Paul had respect unto, when he called it an exceeding Eternal weight of glory And Here I Thought to make the application of this third branch, the Continuance of this exhortation, hoping to have Some of these tinkling Cymbals, these outside men hereby to be persuaded off from their affectation of vainglory,
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There are a sort amongst us, that saile only with a popular wind, they continue not good and fast out of the sound of a Bellè or an Euge, which they so greedily thirst after, that they had rather have an O brave, bellowing in their eares by the ignorant rout,
There Are a sort among us, that sail only with a popular wind, they continue not good and fast out of the found of a Bellè or an Euge, which they so greedily thirst After, that they had rather have an O brave, bellowing in their ears by the ignorant rout,
and this our misery, that not some few of the lower forme only, but those of the highest, some otherwise fit for the sterne, great ones ('tis to bee feared) live by this ayre.
and this our misery, that not Some few of the lower Form only, but those of the highest, Some otherwise fit for the stern, great ones (it's to be feared) live by this air.
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but to see this old States-man, or t'other great Souldier, which ought to bee serious and in earnest, Chamelion-like to live by the common aire, to wax cold or hot in their weighty employments according to the cry of vulgar Ignorants, 'twould make a man lose both patience and modesty;
but to see this old Statesman, or tother great Soldier, which ought to be serious and in earnest, Chameleon-like to live by the Common air, to wax cold or hight in their weighty employments according to the cry of Vulgar ignorants, 'twould make a man loose both patience and modesty;
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yet will they not venture on any danger or hazzard any losse to gaine or continue it Let these take home that of Tertullians, [ haec ethnicorum exempla non sine causâ Dominus in seculum admisit,
yet will they not venture on any danger or hazard any loss to gain or continue it Let these take home that of Tertullia's, [ haec Ethnicorum exempla non sine causâ Dominus in seculum admisit,
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sed ad nos & nunc exhortandos, & in illo die confundendos, si reformidaverimus pati pro veritate in salutem, quae alii affectaverunt in perditionem ], these forenamed examples of the Heathens God did not in vaine,
sed ad nos & nunc exhortandos, & in illo die confundendos, si reformidaverimus pati Pro veritate in salutem, Quae alii affectaverunt in perditionem ], these forenamed Examples of the heathens God did not in vain,
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if we shall through sca•e shrink from under-going these miseries for the truth unto eternall salvation, which they for vaine-glory only affected unto their condemnation.
if we shall through sca•e shrink from undergoing these misery's for the truth unto Eternal salvation, which they for vainglory only affected unto their condemnation.
like the young man in the Gospel upon the like injunction and tryall, they are not only sorrowfull, beginne to flag and to be discontented, to repent that they have gone so farre, stickled so much for Christ,
like the young man in the Gospel upon the like injunction and trial, they Are not only sorrowful, begin to flag and to be discontented, to Repent that they have gone so Far, stickled so much for christ,
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when their store of Land, or great Houses come in question, then farewell reputation and popularity, these shall no longer keep them in trouble or danger, they will then tell you,
when their store of Land, or great Houses come in question, then farewell reputation and popularity, these shall no longer keep them in trouble or danger, they will then tell you,
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as the Spaniard sayes truly of such , [ That obligation of Religion is not so precise a thing that we should for the same adventure either our goods, persons, or peace of the State:
as the Spaniard Says truly of such, [ That obligation of Religion is not so precise a thing that we should for the same adventure either our goods, Persons, or peace of the State:
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because my meditations on the first question have enlarged themselves so much farther then at first was intended, that I shall have no time to handle the last question,
Because my meditations on the First question have enlarged themselves so much farther then At First was intended, that I shall have no time to handle the last question,
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Why dost thou boast thy selfe in mischiefe? To justifie this carnest expostulation of my Psalmist, I shall shew you out of the sacred History what a searfull and hideous mischiefe this boaster,
Why dost thou boast thy self in mischief? To justify this carnest expostulation of my Psalmist, I shall show you out of the sacred History what a searfull and hideous mischief this boaster,
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David was so much in the peoples eyes, [ Saul hath slaine his thousand and David his tenne thousands , ] that he therefore became lesse in Saul's, [ and Saul eyed David from that day forward , ] This emulation,
David was so much in the peoples eyes, [ Saul hath slain his thousand and David his tenne thousands, ] that he Therefore became less in Saul's, [ and Saul eyed David from that day forward, ] This emulation,
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for he said, I will smite David even to the wall with it , ] So much danger did David finde, there was in deserving and being thought well of by the people;
for he said, I will smite David even to the wall with it, ] So much danger did David find, there was in deserving and being Thought well of by the people;
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afterwards upon Ionathans plaine dealing pacification is made and the King binds it with a solemn Oath, [ As the Lord liveth he shall not be slaine , ] and immediately breaks that Oath and Pacification,
afterwards upon Ionathans plain dealing pacification is made and the King binds it with a solemn Oath, [ As the Lord lives he shall not be slain, ] and immediately breaks that Oath and Pacification,
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and heard all, (as 'tis the peculiar lot of Gods people to fall into the hands of Doegs, treacherous and deceitfull people) this sneaking Parasite carries and aggravates the businesse to Saul, [ I saw the Sonne of Iesse comming to Nob to Ahimelech the Priest,
and herd all, (as it's the peculiar lot of God's people to fallen into the hands of Doegs, treacherous and deceitful people) this sneaking Parasite carries and aggravates the business to Saul, [ I saw the Son of Iesse coming to Nob to Ahimelech the Priest,
and he enquired of the Lord for him ], and what of that? 'twas after treason and conspiracy the King enquired, [ sed ea ratio est adulatorum, ut si principem calentem videant, velint eum incenderc,
and he inquired of the Lord for him ], and what of that? 'twas After treason and Conspiracy the King inquired, [ sed ea ratio est adulatorum, ut si principem calentem See, velint Eum incenderc,
and Saul said unto him, Why have yee conspired against me ? ] But wherein laid the conspiracy? in relieving a man faithfull to his God and Prince? [ And who is so faith full amongst all thy Servants as David, which is the Kings Son in Law? [ Conjuratio est consensus aliquorum contra rempub: ].
and Saul said unto him, Why have ye conspired against me? ] But wherein laid the Conspiracy? in relieving a man faithful to his God and Prince? [ And who is so faith full among all thy Servants as David, which is the Kings Son in Law? [ Conjuratio est consensus aliquorum contra Rempub: ].
At last knowing he was to deale with a Tyrant, whom reason, law or right would nothing move, hee gives over pleading and falls to begging, [ Let not the King impute any thing to thy Servant,
At last knowing he was to deal with a Tyrant, whom reason, law or right would nothing move, he gives over pleading and falls to begging, [ Let not the King impute any thing to thy Servant,
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What if you had Ahimelech? would you not therefore have relieved him, because the King unjustly persecured him? would that have beene faire dealing (think you?) If others had been of this minde, he had never overcome the Tyrants cruelty.
What if you had Ahimelech? would you not Therefore have relieved him, Because the King unjustly persecured him? would that have been fair dealing (think you?) If Others had been of this mind, he had never overcome the Tyrants cruelty.
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Our cruell High-Priest, violent and peremptory as he was, did with his power so brow-beat and dare all the rest (as one of themselves lately and publikely confest) that they had but one voice amongst them all, the rest being but his ecchoe's, his dictates out-nois'd those of their conscience:
Our cruel High-Priest, violent and peremptory as he was, did with his power so browbeat and Dare all the rest (as one of themselves lately and publicly confessed) that they had but one voice among them all, the rest being but his ecchoe's, his dictates out-noised those of their conscience:
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for woe had been to them who had done otherwise, who had relieved any though never so innocent and religious, whom his Grace had slung his Iavelin at, sent his Citation for,
for woe had been to them who had done otherwise, who had relieved any though never so innocent and religious, whom his Grace had slung his Javelin At, sent his Citante for,
] But to goe forwards, would this Priest his closing with Saul serve his turne? no certainly, [ For the King said, Thou shalt surely die Ahimelech, thou and all thy Fathers house :
] But to go forward, would this Priest his closing with Saul serve his turn? no Certainly, [ For the King said, Thou shalt surely die Ahimelech, thou and all thy Father's house:
] The sentence is past, between which and execution some respite ought to be, but no such matter now, he immediately sayes unto the foot-men that were about him Turne and slay the Priests of the Lord , fearing happily lest cooling and comming to himselfe he might on better consideration not have been guilty of so much innocent blood:
] The sentence is past, between which and execution Some respite ought to be, but no such matter now, he immediately Says unto the footmen that were about him Turn and slay the Priests of the Lord, fearing happily lest cooling and coming to himself he might on better consideration not have been guilty of so much innocent blood:
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but at the mouth of one witnesse he shall not die? ] But see, the honest Guard farre honester then their master, would not put forth their hand to fall upon the Priests of the Lord , they well know he was but Gods Minister for their good, & mandatorius siquid vult facere contra mandatum, id jubet esse irritum ,
but At the Mouth of one witness he shall not die? ] But see, the honest Guard Far Honester then their master, would not put forth their hand to fallen upon the Priests of the Lord, they well know he was but God's Minister for their good, & mandatorius Seced vult facere contra mandatum, id jubet esse irritum,
Doeg seemes to be glad of the office, and resolute to doe whatsoever the King should command him, never interposing that honest condition of the Israelites to Ioshua, [ onely the Lord be with thee ] and forthwith he fals to work, fell on the Priests of the Lord, and slew on that day fourescore and five persons, that wore a linnen Ephod :
Doeg seems to be glad of the office, and resolute to do whatsoever the King should command him, never interposing that honest condition of the Israelites to Ioshua, [ only the Lord be with thee ] and forthwith he falls to work, fell on the Priests of the Lord, and slew on that day fourescore and five Persons, that wore a linen Ephod:
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he slew the Priests, the Priests of the Lord, he slew men unarm'd, men consecrated to God, he slew old men and women, he slew children and sucklings, to whom Scythians and Parthians have shown mercy in the time of the cruellest warre;
he slew the Priests, the Priests of the Lord, he slew men unarmed, men consecrated to God, he slew old men and women, he slew children and sucklings, to whom Scythians and Parthians have shown mercy in the time of the Cruellest war;
chuse which you will now, either Saul or his instrument, and you cannot but confesse there is cause more then enough of my Psalmists question and exclamation, [ Why dost thou Saul, thou envious, malitious, unjust, bloody Tyrant,
choose which you will now, either Saul or his Instrument, and you cannot but confess there is cause more then enough of my Psalmists question and exclamation, [ Why dost thou Saul, thou envious, malicious, unjust, bloody Tyrant,
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or why dost thou Doeg, thou sneaking base informing Parasite, thou cruell murdering butcher, why dost thou boast thy selfe in this so unheard of a mischief? ] But happily,
or why dost thou Doeg, thou sneaking base informing Parasite, thou cruel murdering butcher, why dost thou boast thy self in this so unheard of a mischief? ] But happily,
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should I let fly my Meditations, with that bitternesse and liberty wherewith such mad and prodigious boasters ought to be took up, I should lose both you and my selfe.
should I let fly my Meditations, with that bitterness and liberty wherewith such mad and prodigious boaster's ought to be took up, I should loose both you and my self.
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But the sutablenesse of my first questions businesse, both to our times and our present occasion, tempted me to so much over-largenesse, that I could not but in equity promise brevity in the following questons:
But the suitableness of my First questions business, both to our times and our present occasion, tempted me to so much over-largenesse, that I could not but in equity promise brevity in the following questions:
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First, they are mad, for who but a mad man would boast that he had given himself his deaths wound? [ NONLATINALPHABET ] sinne is the death of the soule Who but a mad man would boast of that heavie burden, he is forc't night and day to sink under? [ a heavie burden are my iniquities (faith David ) they are too heavie for me ].
First, they Are mad, for who but a mad man would boast that he had given himself his death's wound? [ ] sin is the death of the soul Who but a mad man would boast of that heavy burden, he is forced night and day to sink under? [ a heavy burden Are my iniquities (faith David) they Are too heavy for me ].
Now to obey Gods law is a debt due from us to him, [ Cursed is hee that continueth not in all the words of the Law to doe them and all the people shall Amen:
Now to obey God's law is a debt due from us to him, [ Cursed is he that Continueth not in all the words of the Law to do them and all the people shall Amen:
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and without repentance lost and forfeited, the sinner is utterly undone, he shall be delivered up unto the tormentor untill he hath paid all his debt Once more, who but a mad man will boast that he is a loathsome creature? a wicked man is a loathsome man (saith Solomon ) loathsome in Gods eyes, [ my soule loaths him, saith the Lord, ] loathsome in the eyes of good-men;
and without Repentance lost and forfeited, the sinner is utterly undone, he shall be Delivered up unto the tormentor until he hath paid all his debt Once more, who but a mad man will boast that he is a loathsome creature? a wicked man is a loathsome man (Says Solomon) loathsome in God's eyes, [ my soul Loathes him, Says the Lord, ] loathsome in the eyes of Good men;
Lastly, it makes him loathsome and contemptible in the eyes of his nearest friends, yea of those friends which ought according to the Laws of God & nature not only to love, but to reverence him.
Lastly, it makes him loathsome and contemptible in the eyes of his nearest Friends, yea of those Friends which ought according to the Laws of God & nature not only to love, but to Reverence him.
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and wrung from him that bitter complaint, [ My God, my God, why hast thou forsaken me ] Tell me then, sadly tell me, is not he prodigiously wicked which boasts in that which after so cruell and shamefull a manner crucified our Saviour?
and wrung from him that bitter complaint, [ My God, my God, why hast thou forsaken me ] Tell me then, sadly tell me, is not he prodigiously wicked which boasts in that which After so cruel and shameful a manner Crucified our Saviour?
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First, because such a one sinnes with the fullest swing and willingnesse, without any reluctancy and scruple, nothing hath hee of the Spirit in him, which might cause opposition,
First, Because such a one Sins with the Fullest swing and willingness, without any reluctancy and scruple, nothing hath he of the Spirit in him, which might cause opposition,
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or pawces, ( The words of his mouth are intquity and deceit, as my Psalmist of him, he hath left off to be wise and to doe good, hee deviseth mischiefe upon his bed, hee setteth himselfe. i. e. gladly goes on;
or pawces, (The words of his Mouth Are intquity and deceit, as my Psalmist of him, he hath left off to be wise and to do good, he devises mischief upon his Bed, he sets himself. i. e. gladly Goes on;
because these of all men are farthest from Christ and heaven, being farthest from repentance, whose sinnes are so farre from being a load and heavy burden unto them, that they glory in their shame.
Because these of all men Are farthest from christ and heaven, being farthest from Repentance, whose Sins Are so Far from being a load and heavy burden unto them, that they glory in their shame.
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So these boasters being sunke to the bottome, almost as low as hell, and lying there under never so many and hideous sinnes, are never senfible of their load and burden,
So these boaster's being sunk to the bottom, almost as low as hell, and lying there under never so many and hideous Sins, Are never senfible of their load and burden,
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And here let's pawse a while, & with our best and serious thoughts admire and lament the miserable condition of our land, wherein so many of these madmen, of these prodigies, of these desperately forlorn wretches swarme and spread amongst us.
And Here let's pause a while, & with our best and serious thoughts admire and lament the miserable condition of our land, wherein so many of these madmen, of these prodigies, of these desperately forlorn wretches swarm and spread among us.
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these, though miscreants, are but novices and bunglers in respect of some closer workers, and deeper instruments of the devill, who first guild over sin with the name of vertue,
these, though miscreants, Are but Novices and bunglers in respect of Some closer workers, and Deeper Instruments of the Devil, who First guild over since with the name of virtue,
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Perjury by no meanes will they justify, yet will they tell you that it is the part of a wise States-man, in case that the keeping of an oath hinders a project, to invent some cleanly shift, whereby it may be eluded,
Perjury by no means will they justify, yet will they tell you that it is the part of a wise Statesman, in case that the keeping of an oath hinders a project, to invent Some cleanly shift, whereby it may be eluded,
though he gets nothing therby but his own death, and their empty commendation Conspiracy, which is a plot against the Common-wealth, (as Peter Martyr hath defined it) this they call fighting for the Protestant Religion,
though he gets nothing thereby but his own death, and their empty commendation conspiracy, which is a plot against the Commonwealth, (as Peter Martyr hath defined it) this they call fighting for the Protestant Religion,
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and yet impudently affirme what Augustine of Heretiques [ Nihilaliud laborant, nisi non invenire quod quaerunt ] that the end of their sweat, expence and hazard, is not to enjoy what they seeme to fight for, viz. the Protestant Religion in its truth, purity and universality:
and yet impudently affirm what Augustine of Heretics [ Nihilaliud laborant, nisi non invenire quod quaerunt ] that the end of their sweat, expense and hazard, is not to enjoy what they seem to fight for, viz. the Protestant Religion in its truth, purity and universality:
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yet so to intangle their best and greatest friend, as Darius his base Courtiers entangled him, ( quod eo rerum ventum est, ut tam periculosum non credere suis, quam falli That it is equally dangerous to him not to beleeve them, and to be deceived;
yet so to entangle their best and greatest friend, as Darius his base Courtiers entangled him, (quod eo rerum ventum est, ut tam Periculosum non Believe suis, quam Fallen That it is equally dangerous to him not to believe them, and to be deceived;
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these, these are they which are come to such a height of Atheisme, which a re so much beaten and hardened in their subtle hypocritical maximes, that they will not move one step out of the way, which the Devil & Machiavill have chalkt out to them;
these, these Are they which Are come to such a height of Atheism, which a re so much beaten and hardened in their subtle hypocritical maxims, that they will not move one step out of the Way, which the devil & Machiavelli have chalked out to them;
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and so resolute and petemptory too in that way, that we may say of them as Erasmus of Heretiques ( facilius eos vinci quàm persuaderi 'Tis easier to overcome, then alter them.
and so resolute and petemptory too in that Way, that we may say of them as Erasmus of Heretics (Facilius eos Vinci quàm persuaderi It's Easier to overcome, then altar them.
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Thus have I made some discovery, greater might have beene, had I not promised brevity, of the mad, prodigious, desperately for lorne boasters of our land, that you might admire,
Thus have I made Some discovery, greater might have been, had I not promised brevity, of the mad, prodigious, desperately for lost boaster's of our land, that you might admire,
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like a gazing childe made forgetfull of his chiefest errand, for to this end was the discovery made, (God knowes my conscience) not to make them a laughing,
like a gazing child made forgetful of his chiefest errand, for to this end was the discovery made, (God knows my conscience) not to make them a laughing,
For hereby shall you secure your selves howoever they escape, or the Kingdome for their sakes And so much of the second Question, I should now forward to the third and last,
For hereby shall you secure your selves howoever they escape, or the Kingdom for their sakes And so much of the second Question, I should now forward to the third and last,
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but the time hath much over-run me, let us therfore take up here from this Text & forward, to that other before me, a Text like wise speaking the frailty and nothingnesse of man.
but the time hath much overrun me, let us Therefore take up Here from this Text & forward, to that other before me, a Text like wise speaking the frailty and nothingness of man.
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a wise, able, strong Gentleman suddenly cut off, wch tels you, that our footing in this world being so slippery, 'tis folly for such fraile weak men as we are, to boast;
a wise, able, strong Gentleman suddenly Cut off, which tells you, that our footing in this world being so slippery, it's folly for such frail weak men as we Are, to boast;
for the applause of the giddy multitude, but for a prize, for an incorruptible Crown Again so run, our life here compared to a reace, not onely for its shortnesse, which is a few paces,
for the applause of the giddy multitude, but for a prize, for an incorruptible Crown Again so run, our life Here compared to a reace, not only for its shortness, which is a few paces,
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Truly therefore spake the Patriarch not onely few but evill also are my dayes : this race some give over at their first setting out, children dying in their Gradles:
Truly Therefore spoke the Patriarch not only few but evil also Are my days: this raze Some give over At their First setting out, children dying in their Gradles:
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I may not boast, my Text forbids it, but I joy in our past relation And here I would not be mistaken, conclude not so unworthily of me, that his wealth, place,
I may not boast, my Text forbids it, but I joy in our past Relation And Here I would not be mistaken, conclude not so unworthily of me, that his wealth, place,
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Loe mine eyes have seene all this, mine eares have heard and understood it, what you know, the same do I know also And as in my following discourse I am resolved to be true,
Lo mine eyes have seen all this, mine ears have herd and understood it, what you know, the same do I know also And as in my following discourse I am resolved to be true,
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and alas, why should wee with an overlarge discourse keep our griefes awake, & wounds a bleeding? Why should we speak much of him whom we can no longer enjoy,
and alas, why should we with an overlarge discourse keep our griefs awake, & wounds a bleeding? Why should we speak much of him whom we can no longer enjoy,
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And to deale truly, this I purposely omit (though hee was excellently glorious in all these Relations) lest I might bethought like the Orators Pliny speaks of , to upbraid the living of their vices,
And to deal truly, this I purposely omit (though he was excellently glorious in all these Relations) lest I might bethought like the Orators pliny speaks of, to upbraid the living of their vices,
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The first is humility, which considering his breeding, parts, place, and calling was admirable: I cannot call to minde that word, looke, or action that ever spake him proud:
The First is humility, which considering his breeding, parts, place, and calling was admirable: I cannot call to mind that word, look, or actium that ever spoke him proud:
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nor was he one of our cunning boasters, who oft in their own dispraises notably vaunt it, challenge the lowest place, that they may be forc't to the highest, unawares often speak truth, cry [ alas they are no-body, ] even then tempting some base Sycophant with the expence of a lie or two to make them Some-body.
nor was he one of our cunning boaster's, who oft in their own dispraises notably vaunt it, challenge the lowest place, that they may be forced to the highest, unawares often speak truth, cry [ alas they Are nobody, ] even then tempting Some base Sycophant with the expense of a lie or two to make them Somebody.
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and under this pretence merchant-like venture both lives and fortunes, when in truth and indeed their only aime is liberty for their profaneness and toleration,
and under this pretence merchantlike venture both lives and fortune's, when in truth and indeed their only aim is liberty for their profaneness and toleration,
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as Hierome of Jovinians Disciples, (non tam te loquentem sectantur, quā vitiis suis favent) so I of these, they do not so much adhere to their friend, as favour their own vices.
as Jerome of Jovinians Disciples, (non tam te loquentem sectantur, quā Vitiis suis favent) so I of these, they do not so much adhere to their friend, as favour their own vices.
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He left it to weaker lesse knowing men, who skill'd not to chuse a friend, to make use of Bias his wise advise, (ama tanquam osurus) to love so reservedly, that in chance of a breach, you may not lie at the mercy of your supposed friend,
He left it to Weaker less knowing men, who skilled not to choose a friend, to make use of Bias his wise Advice, (ama tanquam osurus) to love so reservedly, that in chance of a breach, you may not lie At the mercy of your supposed friend,
This vertue was most eminently exemplary in him, and God forbid, that the neglect of so excellent a pattern should aggravate both your sins and judgment, yours especially, to whom by reason of your neare relations, this grace shined out most gloriously.
This virtue was most eminently exemplary in him, and God forbid, that the neglect of so excellent a pattern should aggravate both your Sins and judgement, yours especially, to whom by reason of your near relations, this grace shined out most gloriously.
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For my part it is my wish, and shall be my prayer, that his example may be of like force with Amaziah's, of whose Son it is Registred , That he was right in the sight of the Lord,
For my part it is my wish, and shall be my prayer, that his Exampl may be of like force with Amaziah's, of whose Son it is Registered, That he was right in the sighed of the Lord,
Thirdly and lastly, he was liberall at his door, and hospitable in his house: Whosoever shall be apt to condemn him out of this opinion, that thrift and providence,
Thirdly and lastly, he was liberal At his door, and hospitable in his house: Whosoever shall be apt to condemn him out of this opinion, that thrift and providence,
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The truth doutblesse is quite of the otherside, those which are carelesse of their own estates are most covetous of their neighbours, witnesse Cataline, of whom Salust [ sui profusus, alieni appetens, ] men oft spend that wit and time in taking from others, which should have been imployed in keeping or encreasing their own, becomming thus at the same time theeves, and loyterers:
The truth doutblesse is quite of the otherside, those which Are careless of their own estates Are most covetous of their neighbours, witness Cataline, of whom Sallust [ sui profusus, Alieni appetens, ] men oft spend that wit and time in taking from Others, which should have been employed in keeping or increasing their own, becoming thus At the same time thieves, and loiterers:
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and the earnestnesse of his friends (his Minister urging reasons for it) could not be perswaded that a Messenger should on that holy day travell for a Physician, no not after our publike devotions were ended.
and the earnestness of his Friends (his Minister urging Reasons for it) could not be persuaded that a Messenger should on that holy day travel for a physician, no not After our public devotions were ended.
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But his Religion wil more brightly appeare, when as in the last and next place, you shall heare how religiously and thriftily he husbanded the time of his sicknesse.
But his Religion will more brightly appear, when as in the last and next place, you shall hear how religiously and thriftily he husbanded the time of his sickness.
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wherefore he presently pronounced [ NONLATINALPHABET ] unto himself, resolv'd for death, and thereupon forthwith betook himself unto God in a long and serious prayer,
Wherefore he presently pronounced [ ] unto himself, resolved for death, and thereupon forthwith betook himself unto God in a long and serious prayer,
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and unlesse it were in some necessary intermissions of rest, of receiving either spirituall or temporall food and Physick, he continued in the same posture and action untill his last fit, which took him away praying:
and unless it were in Some necessary intermissions of rest, of receiving either spiritual or temporal food and Physic, he continued in the same posture and actium until his last fit, which took him away praying:
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Nay, when he was quite tyred with the extremity of his fit, & sleep offered it selfe, he would oft refuse it, saying, he could not spare so much time from his devotions;
Nay, when he was quite tired with the extremity of his fit, & sleep offered it self, he would oft refuse it, saying, he could not spare so much time from his devotions;
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He came at last to such a delight in prayer, that spending one whole almost even a terrible night of many threatning fits in this heavenly Colloquy and familiarity with God;
He Come At last to such a delight in prayer, that spending one Whole almost even a terrible night of many threatening fits in this heavenly Colloquy and familiarity with God;
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When we first sate about the great businesse of preparation for death, which truth is, ought to be the businesse and task of our whole life, I could not take the course usuall with me on the like occasions:
When we First sat about the great business of preparation for death, which truth is, ought to be the business and task of our Whole life, I could not take the course usual with me on the like occasions:
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first, to administer the Law, its exactness, terrors and curses on the disobedience, allowing some certain time and dayes for the working of it, ere I administred the Gospel:
First, to administer the Law, its exactness, terrors and curses on the disobedience, allowing Some certain time and days for the working of it, ere I administered the Gospel:
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he might have cryed out with the Church , Lo, the winter is past, the raine is over, the flowers appeare on the earth, the time of the singing of birds is come, the voyce of the Turtle is heard.
he might have cried out with the Church, Lo, the winter is past, the rain is over, the flowers appear on the earth, the time of the singing of Birds is come, the voice of the Turtle is herd.
For I asking him whether or no his comfort did encrease, he answered me, excellently, greatly; and how faith held out, hee replyed, strongly, even then when I could scarce hear him:
For I asking him whither or not his Comfort did increase, he answered me, excellently, greatly; and how faith held out, he replied, strongly, even then when I could scarce hear him:
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Whereupon demanding of him (loath I was the the Devill should at last gull him) whether he could at the present resist unto blood, be burnt, undergoe the fiery tryall for his Saviours cause and glory;
Whereupon demanding of him (loath I was the the devil should At last gull him) whither he could At the present resist unto blood, be burned, undergo the fiery trial for his Saviors cause and glory;
he answered me, gladly, gladly. Lastly, the Lord so much shewed himself unto him, gave him so full a view of his treasures, such a largetaste of those joyes that were laid up for him in heaven (as wee are charitably given to believe) that he underwent the extremity of his fits not with patience only,
he answered me, gladly, gladly. Lastly, the Lord so much showed himself unto him, gave him so full a view of his treasures, such a largetaste of those Joys that were laid up for him in heaven (as we Are charitably given to believe) that he underwent the extremity of his fits not with patience only,
but with comfort, and left the world, (his wealth, friends and pleasures) not out of a dull sense of the paine and agony of his sicknesse or a prophetick sensiblenesse of the miscries falling on this Kingdom, (which he would oft lament) nor made he in this respect a vertue of necessity, carelesly left it because he could no longer enjoy it:
but with Comfort, and left the world, (his wealth, Friends and pleasures) not out of a dull sense of the pain and agony of his sickness or a prophetic sensibleness of the miscries falling on this Kingdom, (which he would oft lament) nor made he in this respect a virtue of necessity, carelessly left it Because he could no longer enjoy it:
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Animas fuisse olim in coelo angelos, qui in coelo peccantes, dejiciuntur in haec corpora quasi in se pulchra; & tot in coelo ruinae, quot in terra nativitates, Ep. Tom. 2. p. 124.
Animas Fuisse Once in coelo Angels, qui in coelo peccantes, dejiciuntur in haec corpora quasi in se Beautiful; & tot in coelo ruinae, quot in terra nativitates, Epistle Tom. 2. p. 124.
I say plainly & clearely, for he that speaketh obscurely and ambiguously, and now declares himselfe plainly, surely hee hath no reason to be much offended if he bee mistaken.
I say plainly & clearly, for he that speaks obscurely and ambiguously, and now declares himself plainly, surely he hath no reason to be much offended if he be mistaken.
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