after our long pilgrimage here vpon this bale of earth, heauen and hell, so likewise are there onely two sorts and kindes of people which must trauaile in the same, the reprobate and regenerate; the habits and condition of both which are here described:
After our long pilgrimage Here upon this bale of earth, heaven and hell, so likewise Are there only two sorts and Kinds of people which must travail in the same, the Reprobate and regenerate; the habits and condition of both which Are Here described:
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An Epitome of which two sorts of people was heretofore represented vnto vs, in Abel and Caine, Sarah and Hagar, Isaac and Ismael, Iacob and Esau; and are by great S. Austen compared vnto two Cities, which two loues built, the extreame loue of God,
an Epitome of which two sorts of people was heretofore represented unto us, in Abel and Cain, Sarah and Hagar, Isaac and Ishmael, Iacob and Esau; and Are by great S. Austen compared unto two Cities, which two loves built, the extreme love of God,
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The one (saith the same Father) is truely gloriosa, the other is onely gloriatrix: of the one it is said, O how glorious are the titles, which are said of thee thou citie of God! But of the other it may be said;
The one (Says the same Father) is truly gloriosa, the other is only gloriatrix: of the one it is said, Oh how glorious Are the titles, which Are said of thee thou City of God! But of the other it may be said;
the one (saith he) is as chaffe which the winde driues away, but the other is blessed, and shall be like a tree planted by the riuers of waters, which shall bring forth his fruit in due season.
the one (Says he) is as chaff which the wind drives away, but the other is blessed, and shall be like a tree planted by the Rivers of waters, which shall bring forth his fruit in due season.
The chiefe materiall of which the body and branches of this tree are compounded, is a Proposition, which containeth in it a Description, and a Comparison, or rather, a comparatiue description of the life of a regenerate man,
The chief material of which the body and branches of this tree Are compounded, is a Proposition, which Containeth in it a Description, and a Comparison, or rather, a comparative description of the life of a regenerate man,
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The Copula is the Verbe substantiue, erit: for so reade the seuentie, Arius Montanus, Vatablus, and the Latine vulgar, onely Iunius, est, the matter being of no consequence ▪ the Hebritians vsing these two tenses promiscuously one for the other.
The Copula is the Verb substantive, erit: for so read the seuentie, Arius Montanus, Vatablus, and the Latin Vulgar, only Iunius, est, the matter being of no consequence ▪ the Hebrews using these two tenses promiscuously one for the other.
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The attribute is a similitude or resemblance, like a tree. The adiuncts of this attribute are these, planted, by the riuers of water, which shall bring forth his fruit in due season.
The attribute is a similitude or resemblance, like a tree. The adjuncts of this attribute Are these, planted, by the Rivers of water, which shall bring forth his fruit in due season.
He shall be like, &c. ] Marke, I beseech you, the apparant Climax, or gradation in this text, of euery attribute one aboue another, each adding a grace,
He shall be like, etc. ] Mark, I beseech you, the apparent Climax, or gradation in this text, of every attribute one above Another, each adding a grace,
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but one Iob: Abram had many children by Cethura, but one by Sarah: the off-spring of Ishmael was more fruitfull then the progenie of Israel: there were many Athenians, but few Phocians: many Thebanes, but few Epaminondaes: many Romanes, but few Reguli: Catilinam (saith the Poet) Quocun { que } in populo videas, quocun { que } sub are, At nec Brutus erit, Bruti nec auunculus vnus.
but one Job: Abram had many children by Cethura, but one by Sarah: the offspring of Ishmael was more fruitful then the progeny of Israel: there were many Athenians, but few Phocians: many Thebans, but few Epaminondaes: many Romans, but few Reguli: Catilinam (Says the Poet) Quocun { que } in populo Videos, quocun { que } sub Are, At nec Brutus erit, Bruti nec auunculus vnus.
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Foelix (saith Austen) enim tanquam Phoenix, vix sexcentessimo anno nascitur; the iust man is as rare, and as hard to be found here on earth, as the Phoenix bird.
Felix (Says Austen) enim tanquam Phoenix, vix sexcentessimo Anno nascitur; the just man is as rare, and as hard to be found Here on earth, as the Phoenix bird.
But contrary the wicked are so many in number, that among the Latines, malum & multum, and among the Greekes, NONLATINALPHABET & NONLATINALPHABET, were vsed as Synonimaes.
But contrary the wicked Are so many in number, that among the Latins, malum & multum, and among the Greeks, &, were used as Synonimaes.
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and to eate of the forbidden fruit, hath beene so grieuously wounded in the best part of his vnderstanding soule, by Gods iustly-reuenging hand, that with the crow in the Poet, of whom it was said, she could not say, she was well;
and to eat of the forbidden fruit, hath been so grievously wounded in the best part of his understanding soul, by God's iustly-reuenging hand, that with the crow in the Poet, of whom it was said, she could not say, she was well;
The iust person hath no permanent or abiding citie in this life, but expects one that shall be, and shall come. In this life hee shall finde troubles, but in the other peace;
The just person hath no permanent or abiding City in this life, but expects one that shall be, and shall come. In this life he shall find Troubles, but in the other peace;
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What a garland doth Saint Paul plat of his owne crosses and tribulations, 2 Cor. 11? In stripes aboue measure, in prison more plenteously, in perill of death, in perils by land, in perill by waters:
What a garland does Saint Paul plate of his own Crosses and tribulations, 2 Cor. 11? In stripes above measure, in prison more plenteously, in peril of death, in perils by land, in peril by waters:
Wherefore erroneous is that doctrine of the Diuines of Rome, who crowne the righteous and Church militant here on earth, with a garland of temporall felicitie, making worldly pompe to be the true note and badge how to discerne the godly from the wicked;
Wherefore erroneous is that Doctrine of the Divines of Room, who crown the righteous and Church militant Here on earth, with a garland of temporal felicity, making worldly pomp to be the true note and badge how to discern the godly from the wicked;
so doth Bellarmine effigiate and paint out the Church of Christ, after the image and likenesse of the Whore of Babilon, describing her to be alwayes arrayed in Purple and Scarlet, adorned with gold and precious stones of temporall blisse.
so does Bellarmine effigiate and paint out the Church of christ, After the image and likeness of the Whore of Babylon, describing her to be always arrayed in Purple and Scarlet, adorned with gold and precious stones of temporal bliss.
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But who so shall looke backe vpon the records of former times, shall finde the Church of Christ, from her first infancie, to haue beene clothed in sack-cloath,
But who so shall look back upon the records of former times, shall find the Church of christ, from her First infancy, to have been clothed in Sackcloth,
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and the garments of aduersitie, when the profest enemies thereof were clad in purple, and did freely enioy the choysest pleasure of this worlds delight.
and the garments of adversity, when the professed enemies thereof were clad in purple, and did freely enjoy the Choicest pleasure of this world's delight.
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how many thousands of Christians haue sacrificed their deerest bloud in their Sauiours cause, gainst that proud Mahumetan Rabshecai, who being possest of the Easterne parts, spits defiance to the Christian world, pouring forth blasphemous threats against all the professors of the Name of Christ? If worldly felicitie be a note of the Church,
how many thousands of Christians have sacrificed their dearest blood in their Saviour's cause, gainst that proud Mahumetan Rabshecai, who being possessed of the Eastern parts, spits defiance to the Christian world, pouring forth blasphemous Treats against all the professors of the Name of christ? If worldly felicity be a note of the Church,
But the Spouse of Christ is in this life, like a pilgrime, diuorced from her beloued, her weapons are NONLATINALPHABET, not NONLATINALPHABET, not carnall, but spirituall;
But the Spouse of christ is in this life, like a pilgrim, divorced from her Beloved, her weapons Are, not, not carnal, but spiritual;
His radicall moisture, oyle and balsamum (whereon the naturall heate feedes and is maintained) may be likened to the oyle and sap of trees, which they of themselues sweate forth.
His radical moisture, oil and balsamum (whereon the natural heat feeds and is maintained) may be likened to the oil and sap of trees, which they of themselves sweat forth.
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His bloud which disperseth it selfe by the veynes, as branches, through all the body, may be compared to those riuers of waters, which being carryed by brookes ouer all the earth,
His blood which disperses it self by the Veins, as branches, through all the body, may be compared to those Rivers of waters, which being carried by brooks over all the earth,
to which I will adde, that his words are the leafes, his workes the fruit, Gods graces the riuers of water, by which euery tree is, or ought to be, planted.
to which I will add, that his words Are the leaves, his works the fruit, God's graces the Rivers of water, by which every tree is, or ought to be, planted.
3 As a tree in the Spring, so a man in the spring of his youth abounds with many luxuriant stems, which by carefull education, may easily be pruned and lopt off.
3 As a tree in the Spring, so a man in the spring of his youth abounds with many luxuriant stems, which by careful education, may Easily be pruned and lopped off.
so man, though his roote and off-spring be from the earth, dust, and ashes, yet ought he to erect the branches of his soule and affection toward heauen and heauenly things, in a diuine contemplation of his creator.
so man, though his root and offspring be from the earth, dust, and Ashes, yet ought he to erect the branches of his soul and affection towards heaven and heavenly things, in a divine contemplation of his creator.
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Trees ordinarily bring forth fruit but once in the yeere, but the whole life of man must be nothing else but a continuall haruest, bearing fruit at all times,
Trees ordinarily bring forth fruit but once in the year, but the Whole life of man must be nothing Else but a continual harvest, bearing fruit At all times,
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That golden tree in Virgil enamoled round about, and beset with all the richest pearles of the Poets refined wit and inuention, Aureus & folijs & lento vimine ramus.
That golden tree in Virgil enamoled round about, and beset with all the Richest Pearls of the Poets refined wit and invention, Aureus & folijs & lento vimine ramus.
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was but Brasse and Lead in comparison of this tree, planted like the tree of life, in the midst of the Garden of my Text. I haue not beene learned in the language of the eloquent,
was but Brass and Led in comparison of this tree, planted like the tree of life, in the midst of the Garden of my Text. I have not been learned in the language of the eloquent,
for, what ornament of wit? what dowry of tongue with all the riches of his language, can sufficiently adorne and set forth the glorious and flourishing beauty of this tree? whose outward barke and rine surpasseth the Diamond in beautie; his buds, the Emerods; his blossomes, Pearles;
for, what ornament of wit? what dowry of tongue with all the riches of his language, can sufficiently adorn and Set forth the glorious and flourishing beauty of this tree? whose outward bark and rind Surpasses the Diamond in beauty; his buds, the Emeralds; his blossoms, Pearls;
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by vertue of the sap and moisture which naturally is in the roote, and not by the riuers of waters, which supernaturally water the garden of his soule, it is added in my Text, that the iust shall be as a Tree planted.
by virtue of the sap and moisture which naturally is in the root, and not by the Rivers of waters, which supernaturally water the garden of his soul, it is added in my Text, that the just shall be as a Tree planted.
This word planted, which the seauentie render, NONLATINALPHABET, is by Aquila rendred transplanted; which doth agree either to the person of Christ, transplanted from heauen to earth,
This word planted, which the seauentie render,, is by Aquila rendered transplanted; which does agree either to the person of christ, transplanted from heaven to earth,
that tree which would haue rotted for want of naturall moysture, shall flourish againe, and receiue iuyce into his veynes from the waters of life, by which hee is planted.
that tree which would have rotted for want of natural moisture, shall flourish again, and receive juice into his Veins from the waters of life, by which he is planted.
nay, it was darknesse in abstracto, Ephes. 5. So that with Glaucoma in the Poet, Ne id quidem intelligit quod intelligit, vel quod non intelligit, hee neyther vnderstands what hee vnderstands,
nay, it was darkness in abstracto, Ephesians 5. So that with Glaucoma in the Poet, Ne id quidem intelligit quod intelligit, vel quod non intelligit, he neither understands what he understands,
but since his new plantation by grace, since his roote in Adam hath beene taken vp and transplanted in Christ, God hath promised that the ground shall be changed by the raine of righteousnesse,
but since his new plantation by grace, since his root in Adam hath been taken up and transplanted in christ, God hath promised that the ground shall be changed by the rain of righteousness,
and for nettles, that is, (as I construe it) our stinging affections, shall grow Mirrhe-trees, sweating forth the soft and sweet oyle of grace and loue.
and for nettles, that is, (as I construe it) our stinging affections, shall grow Mirrhe-trees, sweating forth the soft and sweet oil of grace and love.
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The Prophet entering into the chamber where the childe lay dead, gat vpon the bed, stretched his body all ouer the childes body, put his mouth to its mouth, his hands to its hands, his feete to its feete;
The Prophet entering into the chamber where the child lay dead, got upon the Bed, stretched his body all over the child's body, put his Mouth to its Mouth, his hands to its hands, his feet to its feet;
and suffered his God-head to be clad with the corruptible roabes of humane frailtie, and in our nature endured the wrath of God, did merit by it eternall redemption, infused into it his spirituall graces,
and suffered his Godhead to be clad with the corruptible robes of humane frailty, and in our nature endured the wrath of God, did merit by it Eternal redemption, infused into it his spiritual graces,
then was hee transplanted from a small Garden, to a large mannor, and with an happy exchange of estate, was brought from his first freedome of nature of posse non peccare, to a better libertie of Grace non posse peccare, not to sinne at all;
then was he transplanted from a small Garden, to a large manor, and with an happy exchange of estate, was brought from his First freedom of nature of posse non Peccare, to a better liberty of Grace non posse Peccare, not to sin At all;
for, whosoeuer is borne of God, and grafted into Christ, sinneth not, nor can hee sinne, 1 Iohn 3. 9. For although the best of men, through the infirmitie of their corrupted nature, doe oftentimes commit those things which in the sight of the world are foule,
for, whosoever is born of God, and grafted into christ, Sinneth not, nor can he sin, 1 John 3. 9. For although the best of men, through the infirmity of their corrupted nature, do oftentimes commit those things which in the sighed of the world Are foul,
That celestiall sap which euery branch doth receiue from his roote, Christ, doth so quicken and reuiue the regenerate man, that although in outward appearance,
That celestial sap which every branch does receive from his root, christ, does so quicken and revive the regenerate man, that although in outward appearance,
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and in his owne conceit to, he seeme to wither and be decayed, yet the spirit of Adoption, which ingendreth Faith, doth so inhabite and possesse his soule, that eyther totally or finally hee cannot perish,
and in his own conceit to, he seem to wither and be decayed, yet the Spirit of Adoption, which engendereth Faith, does so inhabit and possess his soul, that either totally or finally he cannot perish,
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And although he hath ofttimes many stragling motions, inordinate desires, despairing cogitations, maintaine diuers errours in Religion, commit foule sinnes, such as Noah, Dauid, Salomon, and Peter did;
And although he hath ofttimes many straggling motions, inordinate Desires, despairing cogitations, maintain diverse errors in Religion, commit foul Sins, such as Noah, David, Solomon, and Peter did;
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Hee may suffer him to fall, but not to fall away, he may NONLATINALPHABET not NONLATINALPHABET, he may cadere not deficere, hee may peccare not peccatum facere, hee may sin, but not worke iniquitie: labi potest, prolabi non potest:
He may suffer him to fallen, but not to fallen away, he may not, he may Cadere not deficere, he may Peccare not peccatum facere, he may sin, but not work iniquity: labi potest, prolabi non potest:
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but the righteous, though they fall, and seeme to goe out of the Church, yet they returne againe with an Oliue branch of true repentance in their mouthes:
but the righteous, though they fallen, and seem to go out of the Church, yet they return again with an Olive branch of true Repentance in their mouths:
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the reprobate fall like old Ely, who fell downe and broke his necke; but the regenerate, though they fall with the young man Eutychus from the third loft,
the Reprobate fallen like old Ely, who fell down and broke his neck; but the regenerate, though they fallen with the young man Eutychus from the third loft,
But the life of them who haue the Sonne of God, is euerlasting, and in the world to come, 1 Iohn 5. 13. And as Christ being raised from the dead, dyeth no more, death hath no more power ouer him,
But the life of them who have the Son of God, is everlasting, and in the world to come, 1 John 5. 13. And as christ being raised from the dead, Dies no more, death hath no more power over him,
and flit away, what shall become of his promise, I am with you to the worlds end? And if the seed of God which containes Christ, may be first conceiued,
and flit away, what shall become of his promise, I am with you to the world's end? And if the seed of God which contains christ, may be First conceived,
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and then abortiue-like cast out, how doth S. Peter terme it NONLATINALPHABET, the immortall seede? how doth S. Iohn affirme that it abides? If the spirit which is giuen to cherish and preserue the seede of life in tender plants, may be giuen and taken away,
and then abortiue-like cast out, how does S. Peter term it, the immortal seed? how does S. John affirm that it abides? If the Spirit which is given to cherish and preserve the seed of life in tender plants, may be given and taken away,
how is it by S. Paul termed NONLATINALPHABET, the earnest penny of our redemption? how doth it continue with vs for euer? If therefore the man who is once iust by Faith shall liue by Faith, and liue for euer;
how is it by S. Paul termed, the earnest penny of our redemption? how does it continue with us for ever? If Therefore the man who is once just by Faith shall live by Faith, and live for ever;
then the carkasse of that noble captaine, which when a Lacedaemonian had often set vp in vaine, the carkasse still falling downe, he afterward confest, that it was not the body and legs of a man which made a man to stand,
then the carcase of that noble captain, which when a Lacedaemonian had often Set up in vain, the carcase still falling down, he afterwards confessed, that it was not the body and legs of a man which made a man to stand,
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and therefore said, Aliquid intus esse oportet: His grace it is within which like the fierie Chariot of Elias must draw both vs and our thoughts to heauen:
and Therefore said, Aliquid intus esse oportet: His grace it is within which like the fiery Chariot of Elias must draw both us and our thoughts to heaven:
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God therefore vnwilling to see his trees wither for want of moysture, his dearest children to pine away for want of the food of their soules, hee hath planted euery tree which is in the Paradise of the Church, by him who is the fountaine of Gardens, the spring of Lebanon, by riuers of water.
God Therefore unwilling to see his trees wither for want of moisture, his dearest children to pine away for want of the food of their Souls, he hath planted every tree which is in the Paradise of the Church, by him who is the fountain of Gardens, the spring of Lebanon, by Rivers of water.
The bodies of men are the Temples of the holy Ghost, their soule the sanctum sanctorum; the Graces of God the riuers which runne through this Sanctuarie;
The bodies of men Are the Temples of the holy Ghost, their soul the sanctum sanctorum; the Graces of God the Rivers which run through this Sanctuary;
and then how can they be without water, who are planted by those riuers which spring from the fountaine of life? how can they be without light, whose light is the Sunne of righteousnesse? how can they be without plentie of all things, in whom dwelleth he that is the fulnesse of all things? though the tempest shake, the winde blow, the heate scorch,
and then how can they be without water, who Are planted by those Rivers which spring from the fountain of life? how can they be without Light, whose Light is the Sun of righteousness? how can they be without plenty of all things, in whom dwells he that is the fullness of all things? though the tempest shake, the wind blow, the heat scorch,
if then wee desire to be tender Vines in Gods Vineyard, trees of life in his Paradise, wee must be planted farre off and remote from the salt sea of this world,
if then we desire to be tender Vines in God's Vineyard, trees of life in his Paradise, we must be planted Far off and remote from the salt sea of this world,
which so long as it is planted by the riuers of water which flow from the Sanctuarie of God, is milde and gentle, the fruit mellow and pleasant to the taste,
which so long as it is planted by the Rivers of water which flow from the Sanctuary of God, is mild and gentle, the fruit mellow and pleasant to the taste,
for although the iust and godly doe many times in the bitternes of their soule, cry out with Dauid, abissus abissum inuocat, fluctus tui supra me transierunt; one deepe (of sorrow) calleth another deepe, by the noyse of the water spouts, thy waues and flouds are gone ouer me;
for although the just and godly do many times in the bitterness of their soul, cry out with David, Abyss abissum invocate, Fluctus tui supra me transierunt; one deep (of sorrow) calls Another deep, by the noise of the water spouts, thy waves and floods Are gone over me;
yet these riuers of brinish teares shall be as the morning dewe distilling from heauen, which shall nourish the fruit of our workes, moysten the root of our Faith,
yet these Rivers of brinish tears shall be as the morning dew distilling from heaven, which shall nourish the fruit of our works, moisten the root of our Faith,
Which bringeth forth fruit. ] When man was first endowed with a soueraigne command ouer all the creatures here on earth, it was enioynd him by his maker, not onely to fill the earth with men,
Which brings forth fruit. ] When man was First endowed with a sovereign command over all the creatures Here on earth, it was enjoined him by his maker, not only to fill the earth with men,
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the second he cals NONLATINALPHABET, the fruit of righteousnesse, Phil. 1. 11. so that hee who is righteous, must bring forth the fruit of his righteousnesse;
the second he calls, the fruit of righteousness, Philip 1. 11. so that he who is righteous, must bring forth the fruit of his righteousness;
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Neyther must wee onely bring forth fruit, but euery man must bring forth his fruit: he that is planted as a Cedar in the Paradise of this world, must bring forth the fruit of Cedars;
Neither must we only bring forth fruit, but every man must bring forth his fruit: he that is planted as a Cedar in the Paradise of this world, must bring forth the fruit of Cedars;
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spartam suam quam nactus est, vnusquis { que } ornet, euery man must striue and endeauour in the ground of his owne vocation wherein God hath planted him to bring forth his fruit, that is, such fruit as is proper and peculiar to his vocation,
Sparta suam quam nactus est, vnusquis { que } ornet, every man must strive and endeavour in the ground of his own vocation wherein God hath planted him to bring forth his fruit, that is, such fruit as is proper and peculiar to his vocation,
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It is reported, as a pleasant Fable, by Leo Africanus, of a little bird, which is of so strange a condition, that shee can liue very well both in the water,
It is reported, as a pleasant Fable, by Leo Africanus, of a little bird, which is of so strange a condition, that she can live very well both in the water,
or any good fruit brought forth in due season, is like apples of gold with pictures of siluer, Prou. 25. 11. There is one fruit of our youth, another of our middle age,
or any good fruit brought forth in due season, is like Apples of gold with pictures of silver, Prou. 25. 11. There is one fruit of our youth, Another of our middle age,
but the season of the time wherein wee ought most to stretch the sinewes of our industrie to bring forth these fruits, are especially in the season when wee are tempted to doe euill,
but the season of the time wherein we ought most to stretch the sinews of our industry to bring forth these fruits, Are especially in the season when we Are tempted to do evil,
to Anger and reuenge, then is his haruest of Mildnesse and moderation. When thou seest thy brother imprisoned, then is thy season to visite him: naked, then to clothe him: hungry, then to feede him:
to Anger and revenge, then is his harvest of Mildness and moderation. When thou See thy brother imprisoned, then is thy season to visit him: naked, then to cloth him: hungry, then to feed him:
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Such as shall deferre all their good workes till the end of their dayes, and leaue their goods by others to be distributed, are like a man that carries a candle behinde him in the darke, which may benefit those that follow after him, but not himselfe.
Such as shall defer all their good works till the end of their days, and leave their goods by Others to be distributed, Are like a man that carries a candle behind him in the dark, which may benefit those that follow After him, but not himself.
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Such as all their life time by extortion and greedy oppression wrong the poore, and vpon their deathbeds bequeath some pettie Legacie to clad a few in Frize,
Such as all their life time by extortion and greedy oppression wrong the poor, and upon their deathbeds Bequeath Some Petty Legacy to clad a few in Freeze,
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and stop the mouthes of Orphanes with loafes of bread, who otherwise would cry for vengeance for their oppression, from the GOD of Heauen, doe not bring forth their fruit in due season,
and stop the mouths of Orphans with loaves of bred, who otherwise would cry for vengeance for their oppression, from the GOD of Heaven, do not bring forth their fruit in due season,
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I feare of this number there are too many here present, who as if they had receiued all their learning sub sigillo confessionis, in secret confession, dare not impart any of it,
I Fear of this number there Are too many Here present, who as if they had received all their learning sub Sigillo confessionis, in secret Confessi, Dare not impart any of it,
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Your parts it is (Reuerend and Learned Fathers) whom iust desert hath worthily aduanced to eminencie of place in this our Athens, to prune and lop off these vnfruitfull branches, which bring forth no fruit in their owne boughes,
Your parts it is (Reverend and Learned Father's) whom just desert hath worthily advanced to eminency of place in this our Athens, to prune and lop off these unfruitful branches, which bring forth no fruit in their own boughs,
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but draw iuyce and sap from other fruitfull branches, and not to conferre your choysest fauors vpon such as are by profession non-proficients, whose end and scope is the carrying of a bagge and a bunch of keyes,
but draw juice and sap from other fruitful branches, and not to confer your Choicest favors upon such as Are by profession non-proficients, whose end and scope is the carrying of a bag and a bunch of keys,
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least in short time, those places which by the beneficency of worthy founders, were erected to be Nurseries of hopefull wits, turne to be Golgothaes, places of dead mens bones,
lest in short time, those places which by the beneficency of worthy founders, were erected to be Nurseries of hopeful wits, turn to be Golgotha's, places of dead men's bones,
and thrust themselues before their due time into the Lords haruest, expecting (I thinke) some Apostolike Enthusiasme to be inspired in illâ horâ: their haste is greater then their speed, Nimis properè, & minus prosperè, as saith Bernard. Such are Conduits, that conuey water to others,
and thrust themselves before their due time into the lords harvest, expecting (I think) Some Apostolic Enthusiasm to be inspired in illâ horâ: their haste is greater then their speed, Nimis properè, & minus prosperè, as Says Bernard. Such Are Conduits, that convey water to Others,
such turne rauening Wolues as soone as they get the Lambesskinne ouer their shoulders. These men like the Gibeonites, take their bread hot the day they departed to come,
such turn ravening Wolves as soon as they get the Lambesskinne over their shoulders. These men like the Gibeonites, take their bred hight the day they departed to come,
Such men should haue made a longer residence in this garden of pleasure, this seate of happinesse, from whence flowes that of Pindarus, NONLATINALPHABET, the Riuers of Helicon, and waters of Parnassus.
Such men should have made a longer residence in this garden of pleasure, this seat of happiness, from whence flows that of Pindarus,, the rivers of Helicon, and waters of Parnassus.
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and beare fruit, so may we truely auerre of this tree, that now at this one season it bringeth forth some Doctors, some Masters, some fruit that is fully ripe, some drawing to ripenesse, some in the flowre, and some in the bud.
and bear fruit, so may we truly aver of this tree, that now At this one season it brings forth Some Doctors, Some Masters, Some fruit that is Fully ripe, Some drawing to ripeness, Some in the flower, and Some in the bud.
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and with earnest deuotion desire the heauenly Apollo to water this tree with the dewe of his grace, distilled into the rootes thereof, that it may spread it selfe forth into branches,
and with earnest devotion desire the heavenly Apollo to water this tree with the dew of his grace, distilled into the roots thereof, that it may spread it self forth into branches,
such fruit as shall neuer be corrupted, such flowers as shall neuer be withered, such buds as shall neuer be blasted, such branches as shall neuer be dismembred,
such fruit as shall never be corrupted, such flowers as shall never be withered, such buds as shall never be blasted, such branches as shall never be dismembered,
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