Dauids thanksgiuing for the arraignement of the man of earth, set forth in two sermons by W.B. The first sermon sheweth the manner of Dauids thanksgining, and containeth many comfortable points necessarie for afflicted consciences. The second sermon setteth forth the matter it selfe, for Dauid giueth thanks and that is, The arraignement of the man of earth ...
THis tenth Psalme doth most liuely describe vnto vs a corrupt & peruerse state of a miserable commōwealth groning and fainting vnder the intollerable burthens of manifold oppressions, and extreame iniuries heaped vpon her by the mightie and proud Nimrods of that time, by cruell and craftie worldlings, by godlesse & blasphemous Athists, by secure,
THis tenth Psalm does most lively describe unto us a corrupt & perverse state of a miserable commonwealth groaning and fainting under the intolerable burdens of manifold oppressions, and extreme injuries heaped upon her by the mighty and proud Nimrods of that time, by cruel and crafty worldlings, by godless & blasphemous Atheists, by secure,
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and came about the poore seruants of God, daily & howerlie as thicke as hailestones in Aegypt, euen a right picture of that wherin we now liue, which made that princely Prophet and propheticall prince Dauid (as a man amazed at such a forelorne sight,
and Come about the poor Servants of God, daily & hourly as thick as hailstones in Egypt, even a right picture of that wherein we now live, which made that princely Prophet and prophetical Prince David (as a man amazed At such a forlorn sighed,
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Why standest thou farr of O Lord, & hidest thy selfe in due time, euē in affliction? euen while the wicked with pride doth persecute the poore? Greatlie (no doubt) did iniquitie preuaile, & strong was the temptation;
Why Standest thou Far of Oh Lord, & hidest thy self in due time, even in affliction? even while the wicked with pride does persecute the poor? Greatly (no doubt) did iniquity prevail, & strong was the temptation;
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but yet in the time of afflictiō & temptation such is the weaknes of faith euē in the verie regenerate, that they cōceiue somtime of God and his works, otherwise then becōmeth thē,
but yet in the time of affliction & temptation such is the weakness of faith even in the very regenerate, that they conceive sometime of God and his works, otherwise then becomes them,
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or then beseemeth the maiestie of God, the reason hereof is, because they be for the time as men that are buffeted and astonied with blowes, to whose sence the ground seemeth to turne round,
or then beseems the majesty of God, the reason hereof is, Because they be for the time as men that Are buffeted and astonished with blows, to whose sense the ground seems to turn round,
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and therfore the temptations of the regenerate are called by Paule the buffetings of Sathan. 2. Cor. 12. 7. And yet notwithstanding (though at a blush they may seeme to iumpe with the wicked, who doe alwaies harbour within them most base and vnworthy conceipts of the most high, who filleth Heauen and earth with his all seeing,
and Therefore the temptations of the regenerate Are called by Paul the buffetings of Sathan. 2. Cor. 12. 7. And yet notwithstanding (though At a blush they may seem to jump with the wicked, who do always harbour within them most base and unworthy conceits of the most high, who fills Heaven and earth with his all seeing,
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and incomprehensible presence, & with whom is neither change nor shew of change, yet between the godly and the wicked there is alwaies this double differēce.
and incomprehensible presence, & with whom is neither change nor show of change, yet between the godly and the wicked there is always this double difference.
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First, in the greatest afflictions, and weaknes of faith wherwith the godly are exercised, there is yet some euidence of Gods sanctifying spirit in them, supporting them from finall and desperate falling away from the grace of God,
First, in the greatest afflictions, and weakness of faith wherewith the godly Are exercised, there is yet Some evidence of God's sanctifying Spirit in them, supporting them from final and desperate falling away from the grace of God,
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so God hath a secret hand in his children to vphold them from falling away, more then they alwaies doe feele, which feeling they want somtime to humble them,
so God hath a secret hand in his children to uphold them from falling away, more then they always do feel, which feeling they want sometime to humble them,
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Gen. 42. 27. But with the wicked it is not so, for God hath left them to themselues, giuing them ouer to a reprobate sence that they may wax worse & worse, deceiuing and beeing deceiued, there is no secret hand of Gods grace in them, that can be perceiued either of themselues or of others for them. Another difference is this:
Gen. 42. 27. But with the wicked it is not so, for God hath left them to themselves, giving them over to a Reprobate sense that they may wax Worse & Worse, deceiving and being deceived, there is no secret hand of God's grace in them, that can be perceived either of themselves or of Others for them. another difference is this:
as men doe that haue beene beaten and buffeted, they recall their errour, and correct their former crazed opinions, giuing to God afterward that honour that is due vnto him,
as men do that have been beaten and buffeted, they Recall their error, and correct their former crazed opinions, giving to God afterwards that honour that is due unto him,
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but the wicked after they be a little eased, and released of their paine, doe turne againe to their former vomit, neuer once dreaming that they either thought or spake,
but the wicked After they be a little eased, and released of their pain, do turn again to their former vomit, never once dreaming that they either Thought or spoke,
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After Dauid had complained to the Lord of the pride and crueltie of the wicked and very substantiallie proued those articles which he exhibited against them, in the 12. verse he doth humbly sue vnto the Lord by praier, that he would arise and shew by some gracious effects that he hath the poore in remembrance, which doe commit themselues vnto him,
After David had complained to the Lord of the pride and cruelty of the wicked and very substantially proved those Articles which he exhibited against them, in the 12. verse he does humbly sue unto the Lord by prayer, that he would arise and show by Some gracious effects that he hath the poor in remembrance, which do commit themselves unto him,
for that by his spirit he did assure him of some remedie, by taking a iudiciall hearing of the matter on both sides, whereby we are taught to pray for Gods poore distressed people as for our selues,
for that by his Spirit he did assure him of Some remedy, by taking a judicial hearing of the matter on both sides, whereby we Are taught to pray for God's poor distressed people as for our selves,
Thou preparest their heart, then by noting the formall cause of that readines, and willingnes which is in God to heare their desire in these words, Thou bendest thine eare vnto them, and then by the finall cause of this goodnes, in vers. 18. & that is double,
Thou preparest their heart, then by noting the formal cause of that readiness, and willingness which is in God to hear their desire in these words, Thou bendest thine ear unto them, and then by the final cause of this Goodness, in vers. 18. & that is double,
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The first thing heere to be noted, is how Dauid changeth his note, for before he said, Lord thou hast hid thy selfe, but now he saith Lord thou hast heard the desire of the poore, that is, thou hast shewed thy selfe in the robes of Iustice and iudgement, Dauid here was like one that during the battaile could not tell what to make of the matter,
The First thing Here to be noted, is how David changes his note, for before he said, Lord thou hast hid thy self, but now he Says Lord thou hast herd the desire of the poor, that is, thou hast showed thy self in the robes of justice and judgement, David Here was like one that during the battle could not tell what to make of the matter,
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The Lord is King for euer and euer, the heathen are destroyed out of thy sight, Lord thou hast heard the desire of the poore, thou preparest their heart, thou bendest thine eare.
The Lord is King for ever and ever, the heathen Are destroyed out of thy sighed, Lord thou hast herd the desire of the poor, thou preparest their heart, thou bendest thine ear.
Such a blessed and ioyfull end will God sende vnto all his poore afflicted seruants, when he hath well humbled them, and throughly exercised them with the buffetings of Sathan,
Such a blessed and joyful end will God send unto all his poor afflicted Servants, when he hath well humbled them, and thoroughly exercised them with the buffetings of Sathan,
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First to let thē feele & know what they haue, & are of themselues, secondlie, to make them acquainted with sathans mallice, that they take heed how they either obey him or beleue him againe,
First to let them feel & know what they have, & Are of themselves, Secondly, to make them acquainted with satan's malice, that they take heed how they either obey him or believe him again,
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But in the meane time it goeth hard for any feeling that the afflicted soule hath of any cōfort in himselfe, Oh I cannot feele the loue of God in my heart, I cannot find Gods spirit in my hart, my heart is not grieued for my sin, I cannot pray, I take no delight in the word, &c. Oh that I could pray that I could beleeue, that I could feele Gods mercy in assuring my heart of the forgiuenes of my sins,
But in the mean time it Goes hard for any feeling that the afflicted soul hath of any Comfort in himself, O I cannot feel the love of God in my heart, I cannot find God's Spirit in my heart, my heart is not grieved for my since, I cannot pray, I take no delight in the word, etc. O that I could pray that I could believe, that I could feel God's mercy in assuring my heart of the forgiveness of my Sins,
and temptations, but soft a while, who telleth thee that thou art cast out of Gods sight, that thou art a reprobate &c. Againe who told thee that thou wantest faith and repentance,
and temptations, but soft a while, who Telleth thee that thou art cast out of God's sighed, that thou art a Reprobate etc. Again who told thee that thou Wantest faith and Repentance,
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& other graces of the spirit? Againe who is it, or what is it that doth so earnestly thirst after those excellent graces of faith, of repentance, of the forgiuenes of sinnes, &c. Surely in this Tragedy be three actors,
& other graces of the Spirit? Again who is it, or what is it that does so earnestly thirst After those excellent graces of faith, of Repentance, of the forgiveness of Sins, etc. Surely in this Tragedy be three actors,
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and euery one doth his part, and here is wisedome to discerne on from the other, here is thy owne conscience accusing, Sathan accusing, & Gods law accusing.
and every one does his part, and Here is Wisdom to discern on from the other, Here is thy own conscience accusing, Sathan accusing, & God's law accusing.
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Oh sweet mercie of God, that for the wicked doe not so much as know their wantes, thou art sorie that thou canst not repent, that thou canst not beleeue, &c. Oh what better repentance then to bewaile thy impenitencie? what greater griefe then that which ariseth for no griefe for sinne? What is this but sorrowe it selfe for sinne? thou wouldest pray, thou wouldest beleeue stedfastly, who wrought that hunger and thirst in thee? not flesh and blood, not Sathan,
O sweet mercy of God, that for the wicked do not so much as know their Wants, thou art sorry that thou Canst not Repent, that thou Canst not believe, etc. O what better Repentance then to bewail thy impenitency? what greater grief then that which arises for no grief for sin? What is this but sorrow it self for sin? thou Wouldst pray, thou Wouldst believe steadfastly, who wrought that hunger and thirst in thee? not Flesh and blood, not Sathan,
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and yet when they haue beene willed to vtter it, they could not, but cleane contrarie, in stead of treason and blasphemie haue spoken all good in most heartie & holy manner that might be both of God and of the Queene, by which they haue perceiued & confessed in the end to Gods great glory, that these were illusions of sathan,
and yet when they have been willed to utter it, they could not, but clean contrary, in stead of treason and blasphemy have spoken all good in most hearty & holy manner that might be both of God and of the Queen, by which they have perceived & confessed in the end to God's great glory, that these were illusions of sathan,
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& the tēmptation of no force not effect, but now is the time of casting down & of the tēpters forcible working but waite on God, he is thy present helpe and thy God, with patience possesse thy soule vntill the time be come for thy deliuerance,
& the temmptation of no force not Effect, but now is the time of casting down & of the tempters forcible working but wait on God, he is thy present help and thy God, with patience possess thy soul until the time be come for thy deliverance,
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and not when thou wilt) thou shalt sing ioyfully & triumphantly, Lord thou hast heard the desire of thy poore seruant, thou preparest thine heart, thou bendest thine eare, to helpe thy poore comfortlesse seruant that thy hellish enemie be no more cause of feare.
and not when thou wilt) thou shalt sing joyfully & triumphantly, Lord thou hast herd the desire of thy poor servant, thou preparest thine heart, thou bendest thine ear, to help thy poor comfortless servant that thy hellish enemy be no more cause of Fear.
Againe, that in time of thy spirituall conflict, thy soule may hope for some more comfort & strength in the ende then for the present thou feelest, it shall not be amisse for thee to call to mind the former experience that thou hast had of Gods goodnes towards thee in time past, whereby thou maist assure thy selfe that he wil be good vnto thee againe,
Again, that in time of thy spiritual conflict, thy soul may hope for Some more Comfort & strength in the end then for the present thou Feel, it shall not be amiss for thee to call to mind the former experience that thou hast had of God's Goodness towards thee in time past, whereby thou Mayest assure thy self that he will be good unto thee again,
so say thou, That God which deliuered mee from such a perill, and gaue me strength against such and such temptations, will one day deliuer me from this ▪ that God which once let me feele peace and ioy,
so say thou, That God which Delivered me from such a peril, and gave me strength against such and such temptations, will one day deliver me from this ▪ that God which once let me feel peace and joy,
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nor rust can corrupt it, nor theeues can digg through and steale it away, God doth not keep it from moths and from theeues to let the deuill deceiue thee of it, no, it is sure for euer, where neither man,
nor rust can corrupt it, nor thieves can dig through and steal it away, God does not keep it from moths and from thieves to let the Devil deceive thee of it, no, it is sure for ever, where neither man,
And where as thou criest out for it now, saying thou canst not feele it in thy heart &c. it is for that perhaps thou diddest not vse it as thou shouldest,
And where as thou Christ out for it now, saying thou Canst not feel it in thy heart etc. it is for that perhaps thou didst not use it as thou Shouldst,
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and diddest not giue him his due honour, or it may be thou diddest make some rash promise (presuming vpon thy owne strength) that thou wouldest do this or that,
and didst not give him his due honour, or it may be thou didst make Some rash promise (presuming upon thy own strength) that thou Wouldst do this or that,
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and laide vp till another time, and he made beleeue that it is quite taken from him, the childe woulde haue it alwaies in his sight, but that may not be for diuers causes:
and laid up till Another time, and he made believe that it is quite taken from him, the child would have it always in his sighed, but that may not be for diverse Causes:
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yet (as some friend of his sueth out his pardon for him, and deliuereth it him euen when he is on the ladder readie to be turned of, to his greater ioy more then he expected,
yet (as Some friend of his sues out his pardon for him, and Delivereth it him even when he is on the ladder ready to be turned of, to his greater joy more then he expected,
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as he did in the ship, and that was but onely during the tempest, but when they in the ship were afraid of sinking, they cried, Saue vs Master we perish else,
as he did in the ship, and that was but only during the tempest, but when they in the ship were afraid of sinking, they cried, Save us Master we perish Else,
Againe if thou feele not as yet the gracious presence of Gods spirit in thee as thou wouldest, yet vse the holy means that God hath appointed for the conuersion & confirmation of his children;
Again if thou feel not as yet the gracious presence of God's Spirit in thee as thou Wouldst, yet use the holy means that God hath appointed for the conversion & confirmation of his children;
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First these graces are not counterfet, but in trueth are such as they seeme to be, thou vnderstandest aright, thou vtterest the trueth though but slowly, thou remembrest the best things,
First these graces Are not counterfeit, but in truth Are such as they seem to be, thou Understandest aright, thou utterest the truth though but slowly, thou Rememberest the best things,
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but takes away from them for the time all feeling of comfort in praier, to that ende that when he doth speake peace vnto their harts, they may know what a mercy they haue receiued from his Maiestie.
but Takes away from them for the time all feeling of Comfort in prayer, to that end that when he does speak peace unto their hearts, they may know what a mercy they have received from his Majesty.
So that when they haue done their stint and taske, they may saie as the harlot said, of whom Salomon speaketh, To daie I had peace-offerings, I haue payed my vowes, and so leaue for that matter, it is no matter whether they be receiued or no, she hath paid them,
So that when they have done their stint and task, they may say as the harlot said, of whom Solomon speaks, To day I had peace-offerings, I have paid my vows, and so leave for that matter, it is no matter whither they be received or no, she hath paid them,
Which are the cries and praiers, and voices of the inwarde man, though not alwaies vttered by the tongue, to shewe that the Lord of his goodnes is so readie to heare the afflicted, that he doth not alwaies expect the cryings,
Which Are the cries and Prayers, and voices of the inward man, though not always uttered by the tongue, to show that the Lord of his Goodness is so ready to hear the afflicted, that he does not always expect the cryings,
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that is, the spirite helpeth our weake prayers which want strength to come forth, and accepteth the verie sighes and groanes of the heartes of Gods children in stead of prayers,
that is, the Spirit Helpeth our weak Prayers which want strength to come forth, and Accepteth the very sighs and groans of the hearts of God's children in stead of Prayers,
And this may serue to comfort the afflicted conisciences which cannot pray as they would sometime and therfore thinke they are not regarded of God, it serueth onely to comfort the afflicted soule I say,
And this may serve to Comfort the afflicted conisciences which cannot pray as they would sometime and Therefore think they Are not regarded of God, it serveth only to Comfort the afflicted soul I say,
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And in the Psalmes, I am a worme and no man, saith Dauid: And sometime, The little flocke, As in Luke 12. And in this place they are called, The poore: For whosoeuer will liue godly in Christ Iesus must suffer affliction.
And in the Psalms, I am a worm and no man, Says David: And sometime, The little flock, As in Lycia 12. And in this place they Are called, The poor: For whosoever will live godly in christ Iesus must suffer affliction.
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Thou preparest, &c. Heere Dauid acknowledgeth a double grace or fauour of God, First, that he vpholdeth his children, that they fainte not vnder their burthens,
Thou preparest, etc. Here David acknowledgeth a double grace or favour of God, First, that he upholdeth his children, that they faint not under their burdens,
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A singular benefite surelie to haue our senses and thoughtes setled in Gods prouidence, and not caried awaie to worldlie deuises, and desperate attempts.
A singular benefit surely to have our Senses and thoughts settled in God's providence, and not carried away to worldly devises, and desperate attempts.
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and laie it close vnto their mouth, in most fatherly, friendly, and tender sort, that so he might know what it is that they whisper so inwardly, & so faintly. from hence we learne.
and lay it close unto their Mouth, in most fatherly, friendly, and tender sort, that so he might know what it is that they whisper so inwardly, & so faintly. from hence we Learn.
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nor in hope and patience want vpon him because the eares of the Lord are open and bent, ready in most gracious manner to heare the groanes of his poore afflicted seruants.
nor in hope and patience want upon him Because the ears of the Lord Are open and bent, ready in most gracious manner to hear the groans of his poor afflicted Servants.
namely, they desire that GOD woulde iudge and determine betweene them & their oppressors, and this is the thing that God hath granted them, from whēce the faithfull may learne this comfortable generall doctrine, that when they shalbe vniustly oppressed, God at length wilbe reuenged of their aduersaries, and deliuer his children;
namely, they desire that GOD would judge and determine between them & their Oppressors's, and this is the thing that God hath granted them, from whence the faithful may Learn this comfortable general Doctrine, that when they shall unjustly oppressed, God At length will revenged of their Adversaries, and deliver his children;
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which may serue to admonish vs to endure the crosse manfully, because God will not many times helpe his poore children before they be brought to extreame danger.
which may serve to admonish us to endure the cross manfully, Because God will not many times help his poor children before they be brought to extreme danger.
and therfore except God doth quickly helpe, he seemeth to be slow in helping or forgetfull of his promises (which God forbid we should imagine) but if we desire his helpe, we must wait his leasure, our affections must be tamed, our impatience must be beaten downe, our griefes must be mitigated,
and Therefore except God does quickly help, he seems to be slow in helping or forgetful of his promises (which God forbid we should imagine) but if we desire his help, we must wait his leisure, our affections must be tamed, our impatience must be beaten down, our griefs must be mitigated,
vntill our extreeme miseries may prouoke the fauour of God, and to this purpose is that parable of the poore Widow and the wicked Iudge propounded by our Sauiour Christ in the Gospell and in this sort applied to God and his children:
until our extreme misery's may provoke the favour of God, and to this purpose is that parable of the poor Widow and the wicked Judge propounded by our Saviour christ in the Gospel and in this sort applied to God and his children:
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how much more will God that is a most righteous Iudge, and all righteousnes it selfe, heare at length his poore children which call and crie day and night vnto him for Iustice.
how much more will God that is a most righteous Judge, and all righteousness it self, hear At length his poor children which call and cry day and night unto him for Justice
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for this is their insolent madnes, and mad insolencie, while they forget their estate, and condition they breath out threateninges as Saul did against the Church of God,
for this is their insolent madness, and mad insolency, while they forget their estate, and condition they breath out threatenings as Saul did against the Church of God,
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Clay is good for somthing, Sand is good for somthing, Marle is good for somthing, Dung is good for somthing, Grauel is good for somthing and earth is good for something,
Clay is good for something, Sand is good for something, Marle is good for something, Dung is good for something, Gravel is good for something and earth is good for something,
but Dust is good for nothing, except it be to put out mens eyes, & of that is mā made, which cōsideratiō may greatly humble the hiest, the stoutest, the brauest,
but Dust is good for nothing, except it be to put out men's eyes, & of that is man made, which consideration may greatly humble the highest, the Stoutest, the Bravest,
And that may be either in regard of their wicked vnity, or else in regard of their great inability to effect that which they purpose whē God shal crosse thē.
And that may be either in regard of their wicked unity, or Else in regard of their great inability to Effect that which they purpose when God shall cross them.
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For man of earth what is hee? what can he doe? what is his beginning? what is his bringing vp? and what is his ending? Is he not begotten of wickednes, conceiued of wretchednes,
For man of earth what is he? what can he do? what is his beginning? what is his bringing up? and what is his ending? Is he not begotten of wickedness, conceived of wretchedness,
and obstinate, He is like the image in the second of Daniel, whose head was of Gold, his breast and armes were of Siluer, his belly and his thighs of Brasse,
and obstinate, He is like the image in the second of daniel, whose head was of Gold, his breast and arms were of Silver, his belly and his thighs of Brass,
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but his legges were of Iron, and his feete of Iron & Clay, And in like sort is the state of great earthly worldlings compounded with their golden heads and stately buildings, with their siluer breastes and armes,
but his legs were of Iron, and his feet of Iron & Clay, And in like sort is the state of great earthly worldlings compounded with their golden Heads and stately buildings, with their silver breasts and arms,
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but with their Iron earthly feete, with their hard heartes, and earthlie affections they are caried vp & downe in the world, which hitting against one little stone, cut without hands, that is Christ Iesus and his Gospell that lie in their waies,
but with their Iron earthly feet, with their hard hearts, and earthly affections they Are carried up & down in the world, which hitting against one little stone, Cut without hands, that is christ Iesus and his Gospel that lie in their ways,
But the heauenlie man shalbe able through God to stand, and to doe valiantlie, and therefore they are called the man of God, because the faithfull are as one man,
But the heavenly man shall able through God to stand, and to do valiantly, and Therefore they Are called the man of God, Because the faithful Are as one man,
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as though they were Gods, and not of earth, surely God will iudge them, & make thē that they shal no more terrifie his children then Pharao that proud hearted King,
as though they were God's, and not of earth, surely God will judge them, & make them that they shall no more terrify his children then Pharaoh that proud hearted King,
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They turne iudgement to wormewood (saith hee) and leaue of righteousnes. And that also of Esay. By conceiuing and vttering out of the heart false matters, iudgement is turned backe, and iustice standeth farre of:
They turn judgement to wormwood (Says he) and leave of righteousness. And that also of Isaiah. By conceiving and uttering out of the heart false matters, judgement is turned back, and Justice Stands Far of:
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for trueth is fallen in the streete, & iniquitie cannot enter, yea trueth faileth (saith the Prophet) and he that refraineth from euill maketh himselfe a pray:
for truth is fallen in the street, & iniquity cannot enter, yea truth Faileth (Says the Prophet) and he that refraineth from evil makes himself a prey:
Therefore his arme did saue it, that is his power did rescue the praie, and his righteousnes it selfe did sustaine it, that is he himselfe tooke the matter in hand:
Therefore his arm did save it, that is his power did rescue the pray, and his righteousness it self did sustain it, that is he himself took the matter in hand:
for the enemie shall come like a floode, but the spirit of the Lord shall chase him away, And this is the godly poore mans comfort. Therefore saith the Psalmist:
for the enemy shall come like a flood, but the Spirit of the Lord shall chase him away, And this is the godly poor men Comfort. Therefore Says the Psalmist:
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A hard beginning maketh a good ending, for one woulde haue thought by Dauids beginning of this Psalme, that he should not haue made so good an end, for thus he beginneth:
A hard beginning makes a good ending, for one would have Thought by David beginning of this Psalm, that he should not have made so good an end, for thus he begins:
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How is it that thou beginning so rudely doest speed so well in the end? If the God of heauen should haue dealt with thee Dauid, as the Gods of the earth doe with their suters, it were a wonder that euer thou shouldest finde so much fauour,
How is it that thou beginning so rudely dost speed so well in the end? If the God of heaven should have dealt with thee David, as the God's of the earth do with their Suitors, it were a wonder that ever thou Shouldst find so much favour,
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Why doest thou hide thy selfe, &c. What an vnreuerent, rash, and vnaduised speach was this to vtter to the Lord of Heauen and Earth? would the Gods of the earth haue takē such a speach at thy hand,
Why dost thou hide thy self, etc. What an unreverent, rash, and unadvised speech was this to utter to the Lord of Heaven and Earth? would the God's of the earth have taken such a speech At thy hand,
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and so must they also that speake rashly before Gods Magistrates, but if the Lord should narrowly marke euery word that is spoken or euery thing that is done amisse as men doe, who coulde stand before him? No, the Lord knoweth whereof we be made,
and so must they also that speak rashly before God's Magistrates, but if the Lord should narrowly mark every word that is spoken or every thing that is done amiss as men do, who could stand before him? No, the Lord Knoweth whereof we be made,
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and considereth in mercy that through extreame heate of passionate affections, and weaknes of faith his children be caried many times beyond themselues,
and Considereth in mercy that through extreme heat of passionate affections, and weakness of faith his children be carried many times beyond themselves,
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Yea the Lord in mercie doth put a difference betweene his seruants, & his enemies though men many times will not, I recanted my opinion and sayde, The Lord is king for euer and euer,
Yea the Lord in mercy does put a difference between his Servants, & his enemies though men many times will not, I recanted my opinion and said, The Lord is King for ever and ever,
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and the poore, that the man of earth cause to feare no more. A notable example for earthen Gods, magistrates I meane, to follow, and not with bitternes,
and the poor, that the man of earth cause to Fear no more. A notable Exampl for earthen God's, Magistrates I mean, to follow, and not with bitterness,
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for our greater capacitie and vnderstanding, as also because this kind of teaching doth nearest sute with the teaching of our Sauiour Christ, who stil vsed such familiar similitudes to explaine his doctrine by,
for our greater capacity and understanding, as also Because this kind of teaching does nearest suit with the teaching of our Saviour christ, who still used such familiar Similitudes to explain his Doctrine by,
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And with him sit as it were assistants, 24. elders cloathed with white rayments of Christes righteousnes, and crowned with golden crownes of heauenly glory and authoritie.
And with him fit as it were assistants, 24. Elders clothed with white raiments of Christ's righteousness, and crowned with golden crowns of heavenly glory and Authority.
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The ministers or messengers that attēd on this Court are the heauely Angels of God, who for their swiftnes in executing their charge are said to haue many wings,
The Ministers or messengers that attend on this Court Are the heavily Angels of God, who for their swiftness in executing their charge Are said to have many wings,
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Crier lift vp thy voyce like a trumpet, and call forth the man of earth, Sargants strip him out of al his glorious titles and dignities, seaze vpon all that he hath,
Crier lift up thy voice like a trumpet, and call forth the man of earth, Sargants strip him out of all his glorious titles and dignities, seize upon all that he hath,
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How wilt thou be tried? By my honest neighbors, (he saith) yea sir, I can bring the handes and seales of all the parish where I dwell for my good behauiour.
How wilt thou be tried? By my honest neighbours, (he Says) yea sir, I can bring the hands and Seals of all the parish where I dwell for my good behaviour.
The Iurie that must goe vpon thee is impannelled of Prophets, and Apostles, Their names are set downe in the old and new Testament, what canst thou say against them? Oh my Lord, I haue to except against them all, They are not my friends, they & I could neuer agree, they speake of malice,
The Jury that must go upon thee is impaneled of prophets, and Apostles, Their names Are Set down in the old and new Testament, what Canst thou say against them? O my Lord, I have to except against them all, They Are not my Friends, they & I could never agree, they speak of malice,
well that is no matter, they are holy men and such as were led by the holy Ghost, 2. Pet. 1. 22. Therfore man of earth hold vp thy hand againe, and heare thy second enditement.
well that is no matter, they Are holy men and such as were led by the holy Ghost, 2. Pet. 1. 22. Therefore man of earth hold up thy hand again, and hear thy second Enditement.
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vers. 3. 4. Also, thou art endited for abusing and oppressing the poore by cruell and craftie practises, vers. 7. 8. 9. 10. Also for speaking blasphemie & treason against God and his trueth, vers. 11. Also for taking part with the wicked,
vers. 3. 4. Also, thou art endited for abusing and oppressing the poor by cruel and crafty practises, vers. 7. 8. 9. 10. Also for speaking blasphemy & treason against God and his truth, vers. 11. Also for taking part with the wicked,
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and excessiue spending thy substance, vaine and vnprofitable exercises, whereby thou madest thy selfe vnfit to doe the workes of thy calling, to prouide for thy familie ▪ to releeue the poore,
and excessive spending thy substance, vain and unprofitable exercises, whereby thou Madest thy self unfit to do the works of thy calling, to provide for thy family ▪ to relieve the poor,
and how doe you proue these articles you haue heere obiected against him? My Lord then this we say, They haue most proudly and cruelly persecuted vs with inquisitiōs, slaunders,
and how do you prove these Articles you have Here objected against him? My Lord then this we say, They have most proudly and cruelly persecuted us with inquisitions, slanders,
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& fines, with taxes, and vexations, and haue almost beggared vs, againe, they haue boasted of their owne hearts desire, they haue blessed themselues, and contemned thy seruantes.
& fines, with Taxes, and vexations, and have almost beggared us, again, they have boasted of their own hearts desire, they have blessed themselves, and contemned thy Servants.
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As a Lion in his denne so lurketh he in waite secretly, for his prey, by his crouching, and bowing he maketh the poore to fall by heapes into his nets, thus he hath vsed vs. And as for his blasphemies they are most outragious.
As a lion in his den so lurks he in wait secretly, for his prey, by his crouching, and bowing he makes the poor to fallen by heaps into his nets, thus he hath used us And as for his Blasphemies they Are most outrageous.
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for that some of them are their landlords, some are their masters, some are Iustices of peace, some are their patrōs, some finde them worke, &c. But Lord thou hast seene it thy selfe,
for that Some of them Are their landlords, Some Are their Masters, Some Are Justices of peace, Some Are their Patrons, Some find them work, etc. But Lord thou hast seen it thy self,
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and therefore deserueth to be foreman, he shall speake for vs. What say you then, is the man of earth guiltie of all and singular those matters where of he hath beene endited or no? yea Lord (saith Dauid ) he is guiltie.
and Therefore deserves to be foreman, he shall speak for us What say you then, is the man of earth guilty of all and singular those matters where of he hath been endited or no? yea Lord (Says David) he is guilty.
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What saiest thou to the recordes of thy owne Court? For I haue giuen thee that priuiledge more then all creatures besides, to keepe Court in thy owne house, to that ende I haue giuen thee will and affections, to moue and to debate thy matters, iudgement and vnderstanding to descerne of causes,
What Sayest thou to the records of thy own Court? For I have given thee that privilege more then all creatures beside, to keep Court in thy own house, to that end I have given thee will and affections, to move and to debate thy matters, judgement and understanding to discern of Causes,
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The hall is common equitie, there are many sentences in tables fayrely engrauen, as in one place loue God aboue all, in another, Loue thy neighbour as thy selfe, in another, doe as thou wouldest be done vnto, in another, doe no wrong:
The hall is Common equity, there Are many sentences in tables fairly engraved, as in one place love God above all, in Another, Love thy neighbour as thy self, in Another, do as thou Wouldst be done unto, in Another, do no wrong:
how with false perswasions thou hast blinded reason, and peruerted iudgement, how thou hast fed vnderstanding with false informations and blinded her eyes with false loue,
how with false persuasions thou hast blinded reason, and perverted judgement, how thou hast fed understanding with false informations and blinded her eyes with false love,
why doth the wicked contemne God? why hast thou said in thy heart, the Lord doth not regard? why speakest thou not? what? art thou dumbe? hast thou nothing to say?
why does the wicked contemn God? why hast thou said in thy heart, the Lord does not regard? why Speakest thou not? what? art thou dumb? hast thou nothing to say?
Besides all this, heere commeth in now a pettie Iurie of life and death against thee, chosen out from among my dumbe and vnreasonable creatures, all which cry for vengeance against thee,
Beside all this, Here comes in now a Petty Jury of life and death against thee, chosen out from among my dumb and unreasonable creatures, all which cry for vengeance against thee,
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and then the stone in the wall, the beast thou rodest vpon, thy money that thou tookest for a bribe, then thy cruell and craftie Bandes and Obligations, then thy merciles pledges and forfaitures that thou swallowedst vp,
and then the stone in the wall, the beast thou rodest upon, thy money that thou tookest for a bribe, then thy cruel and crafty Bands and Obligations, then thy merciless pledges and forfeitures that thou swallowedst up,
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then they pettifoggers thē thy craftie counsellers, and then thine owne seruants and children, and thy table that thou toldest thy money vpon, the verie Penne & Inke that thou wrotest withall, thy bed that thou laiest vpon,
then they pettifoggers them thy crafty Counsellers, and then thine own Servants and children, and thy table that thou toldest thy money upon, the very Pen & Ink that thou wrotest withal, thy Bed that thou laiest upon,
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and by and by thy owne tongue shall find thee guiltie, all these my creatures and subiectes are come in to testifie their humble alleageance and loyall duetie to me their maker, against thee that hast abused them, what sayest thou now? speake, art thou guiltie or not? Iudas being conuicted by the Court of conscience, said he was guiltie in betraying of innocent blood,
and by and by thy own tongue shall find thee guilty, all these my creatures and Subjects Are come in to testify their humble allegiance and loyal duty to me their maker, against thee that hast abused them, what Sayest thou now? speak, art thou guilty or not? Iudas being convicted by the Court of conscience, said he was guilty in betraying of innocent blood,
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All these were condemned by the Court of Conscience, and thinkest thou to escape? Conscience bring in thy verdict, what saist thou Conscience to the man of earth (who thought that thou had dest beene hanged long agoe) is he guiltie of those seuerall enditements, which haue beene preferred against him by the poore and fatherlesse,
All these were condemned by the Court of Conscience, and Thinkest thou to escape? Conscience bring in thy verdict, what Sayest thou Conscience to the man of earth (who Thought that thou had dest been hanged long ago) is he guilty of those several enditements, which have been preferred against him by the poor and fatherless,
and found against him by the grand Iurie of my seruants the Prophets and Apostles or no? we finde saith the Court of Conscience, that such a one man of earth, by Gods prouidence sometime Prince, of such a Nation,
and found against him by the grand Jury of my Servants the prophets and Apostles or no? we find Says the Court of Conscience, that such a one man of earth, by God's providence sometime Prince, of such a nation,
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and hauing not the feare of GOD before their eyes are guiltie of all, and euerie seuerall enditement that hath beene commenced against them. Verie well.
and having not the Fear of GOD before their eyes Are guilty of all, and every several Enditement that hath been commenced against them. Very well.
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Thirdly the spoiles of the poore are in their houses, and as great fishes deuoure many small fishes, so they haue gotten many liuings into their handes,
Thirdly the spoils of the poor Are in their houses, and as great Fish devour many small Fish, so they have got many livings into their hands,
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Therefore nowe what canst thou say for thy selfe, why sentence of eternall death should not be pronounced against thee according to the lawe? In earthlie iudgementes, this question is put to two sortes of persons,
Therefore now what Canst thou say for thy self, why sentence of Eternal death should not be pronounced against thee according to the law? In earthly Judgments, this question is put to two sorts of Persons,
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as Peter did his fall from Christ, euen with bitter teares, and as Paule did, who saide, he was a chiefe sinner, crying out, O wretched man that I am &c. and as the prodigall childe did:
as Peter did his fallen from christ, even with bitter tears, and as Paul did, who said, he was a chief sinner, crying out, Oh wretched man that I am etc. and as the prodigal child did:
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Father I haue sinned against Heauen, and against thee, and am no more worthie to be called thy sonne, but yet for them (thus condemning and humbling themselues) there is some comfort:
Father I have sinned against Heaven, and against thee, and am no more worthy to be called thy son, but yet for them (thus condemning and humbling themselves) there is Some Comfort:
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VVhat, canst thou beleeue in me, (saith the Iudge) and repent from the bottome of thy heart, canst thou read thy name in the booke of life? To which question euery one doth answere as he is prompted by the spirit of God, I beleeue and repent but not of my selfe, it is the gift of God, I beleeue, Lord helpe my vnbeliefe.
What, Canst thou believe in me, (Says the Judge) and Repent from the bottom of thy heart, Canst thou read thy name in the book of life? To which question every one does answer as he is prompted by the Spirit of God, I believe and Repent but not of my self, it is the gift of God, I believe, Lord help my unbelief.
And with Zaccheus they promise restitution of goods ill gotten. And with Dauid they pray: Oh that my waies were so directed, that I might keepe thy statutes alwaies:
And with Zacchaeus they promise restitution of goods ill got. And with David they pray: O that my ways were so directed, that I might keep thy statutes always:
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Sometimes in your goods, sometimes in your children, you shall also be stung with the hote iron of an afflicted and woūded cōsciēce, you shalbe whip ped & scourged with venemous,
Sometime in your goods, sometime in your children, you shall also be stung with the hight iron of an afflicted and wounded conscience, you shall whip ped & scourged with venomous,
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& so go your way, and sin no more, least a worse thing happen vnto you, but before you can be quite discharged, you must remēber to put in Death as a cōmon baile for your forth cōming whersoeuer you shall be called for, and my owne sonne Iesus Christ as a speciall suertie for your debt,
& so go your Way, and sin no more, lest a Worse thing happen unto you, but before you can be quite discharged, you must Remember to put in Death as a Common bail for your forth coming wheresoever you shall be called for, and my own son Iesus christ as a special surety for your debt,
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and good behauiour, and so paying your fees of obedience, & newnes of life, & carrying about you the remnants of sinne as shackles vpō the feete of your soule to humble you withall so long as you liue in this world, performing these dueties, you are discharged from the sentence of eternall condemnatiō,
and good behaviour, and so paying your fees of Obedience, & newness of life, & carrying about you the remnants of sin as shackles upon the feet of your soul to humble you withal so long as you live in this world, performing these duties, you Are discharged from the sentence of Eternal condemnation,
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Call forth the reprobate man of earth (saith the Lord.) Man of earth what canst thou say for thy selfe why sentence of eternall death should not be pronounced against thee? What, canst thou beleue in Christ,
Call forth the Reprobate man of earth (Says the Lord.) Man of earth what Canst thou say for thy self why sentence of Eternal death should not be pronounced against thee? What, Canst thou believe in christ,
and doest thou abhorre thy sinnes which were the cause of Christes death, or hast thou any heartie desire so to doe? for otherwise thou sayest no more then the Deuils doe, who beleeue and tremble. No Lord:
and dost thou abhor thy Sins which were the cause of Christ's death, or hast thou any hearty desire so to do? for otherwise thou Sayest no more then the Devils do, who believe and tremble. No Lord:
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thou thoughtest also that thou haddest faith and repentance at commandement, perswading thy selfe and others that all men may repent and beleeue if they will,
thou thoughtest also that thou Hadst faith and Repentance At Commandment, persuading thy self and Others that all men may Repent and believe if they will,
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Oh, a Psalme of mercy Lord, one Psalme of mercy, I can read all the Psalmes of Dauid, and say all the penitentiall Psalmes by heart, I will goe to Church,
O, a Psalm of mercy Lord, one Psalm of mercy, I can read all the Psalms of David, and say all the penitential Psalms by heart, I will go to Church,
hast thou no more to say? Yes Lord, Others haue done as much as I ▪ And I hope to be saued as well as others ▪ And I haue heard some say, that thou art full of mercy,
hast thou no more to say? Yes Lord, Others have done as much as I ▪ And I hope to be saved as well as Others ▪ And I have herd Some say, that thou art full of mercy,
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& bereaued me of iustice as much as in you lie, & like ignorant, & vnstable men peruerting my holy scriptures to your owne destructiō, I wil haue mercy on whom I will haue mercy & I will execute iudgement merciles vpon thee which shewedst no mercy to the poore & fatherles, & do thee no wrong.
& bereaved me of Justice as much as in you lie, & like ignorant, & unstable men perverting my holy Scriptures to your own destruction, I will have mercy on whom I will have mercy & I will execute judgement merciless upon thee which shewedst no mercy to the poor & fatherless, & do thee no wrong.
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nor feared me for my iudgmēt, lo, therfore thy arme shal be brokē, thou shalt be depriued of all meanes wherby thou hast bin encouraged to do mischief, and then thou shalt be no more cause of feare:
nor feared me for my judgement, lo, Therefore thy arm shall be broken, thou shalt be deprived of all means whereby thou hast been encouraged to do mischief, and then thou shalt be no more cause of Fear:
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In earthly iudgements, execution doth not alwaies presently follow the sentence of the iudge ▪ for some are repriued vpon further consideration, some are after a while committed to the gallies,
In earthly Judgments, execution does not always presently follow the sentence of the judge ▪ for Some Are reprieved upon further consideration, Some Are After a while committed to the galleys,
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Some are repriued, and liue long, yet still in the prison of sinne and slauerie of the Deuill, which is to encrease their torment, some are sodenly taken,
some Are reprieved, and live long, yet still in the prison of sin and slavery of the devil, which is to increase their torment, Some Are suddenly taken,
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and speedily destroyed, without recouerie being brought by the righteous hand of God into euil in the middest of the Cōgregation as apeareth in Pro. 6. 15. Some are longer in languishing paines & torments then some,
and speedily destroyed, without recovery being brought by the righteous hand of God into evil in the midst of the Congregation as appeareth in Pro 6. 15. some Are longer in languishing pains & torments then Some,
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and well humbled vs by them, he will then cast his rods into the fire. God punisheth not as earthlie iudges doe, to content them that haue receiued the wrong,
and well humbled us by them, he will then cast his rods into the fire. God Punisheth not as earthly judges do, to content them that have received the wrong,
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The vse of this Doctrine may serue to terrifie the wicked, who vse to make but a iest of the iudgements of God, saying, what? so long yet? till doomes day? &c. but it is not so lōg as they dreame,
The use of this Doctrine may serve to terrify the wicked, who use to make but a jest of the Judgments of God, saying, what? so long yet? till dooms day? etc. but it is not so long as they dream,
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and so escape the fearefull and irrecouerable sentence of the wicked and reprobate, and on the other side may receiue our quietus est, and discharge with Gods elect in Christ Iesus.
and so escape the fearful and irrecoverable sentence of the wicked and Reprobate, and on the other side may receive our quietus est, and discharge with God's elect in christ Iesus.
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