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Quest. Seeing this counsell was both good in it selfe, and good at this time, why doth David seem so angry and displeased thereat? Those his words, Why say you to my soule, Flee as a Bird to your Mountaine, import some passion, at leastwise a disgust of the advice.
Quest. Seeing this counsel was both good in it self, and good At this time, why does David seem so angry and displeased thereat? Those his words, Why say you to my soul, Flee as a Bird to your Mountain, import Some passion, At leastwise a disgust of the Advice.
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if mens mocks should make us to undervalue good counsell, we might in this Age be mocked out of our God, and Christ, and Scripture, and Heaven; the Apostle Iude, verse 18. having •ore-told, that in the last times there should be mockers, walking after their owne lusts.
if men's mocks should make us to undervalue good counsel, we might in this Age be mocked out of our God, and christ, and Scripture, and Heaven; the Apostle Iude, verse 18. having •ore-told, that in the last times there should be mockers, walking After their own Lustiest.
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Secondly, Advantaged with Policie: That they may privily shoot, to surprize them with an ambush unawares, probably pretending amitie and friendship unto them.
Secondly, Advantaged with Policy: That they may privily shoot, to surprise them with an ambush unawares, probably pretending amity and friendship unto them.
namely, That the Righteous are wanting to themselves, and by their owne easinesse and unactivitie, (not daring and doing so much as they might and ought) betray themselves to that bad condition.
namely, That the Righteous Are wanting to themselves, and by their own easiness and unactivity, (not daring and doing so much as they might and ought) betray themselves to that bad condition.
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for Reasons best known to himselfe, to suffer Religion to be reduced to termes of extremitie, it is not placed in the power of the best man alive to remedie and redresse the same.
for Reasons best known to himself, to suffer Religion to be reduced to terms of extremity, it is not placed in the power of the best man alive to remedy and redress the same.
First, A sad Case supposed, If the Foundations be destroyed. Secondly, A sad Question propounded, What can the Righteous doe? Thirdly, A sad Answer implyed;
First, A sad Case supposed, If the Foundations be destroyed. Secondly, A sad Question propounded, What can the Righteous doe? Thirdly, A sad Answer employed;
Note by the way, that in Scripture, when a Question is propounded, and let fall againe, without any Answer returned thereunto, that it generally amounts to a Negative.
Note by the Way, that in Scripture, when a Question is propounded, and let fallen again, without any Answer returned thereunto, that it generally amounts to a Negative.
For (under favour) I conceive, that the destroyed Foundations mentioned in the Text, relate not so properly to the Civill State as to the Church in Israel. Had this destruction ▪ been principally of Temporall concernment, David would have said, What can the valiant Champion, or what can the Politike States-man doe? But seeing the Question is confined to the Righ•eous, it probably intimates, that the desolation complained of, concerned chiefely the Cause of the Church, Religion, and Religious persons therein.
For (under favour) I conceive, that the destroyed Foundations mentioned in the Text, relate not so properly to the Civil State as to the Church in Israel. Had this destruction ▪ been principally of Temporal concernment, David would have said, What can the valiant Champion, or what can the Politic Statesman do? But seeing the Question is confined to the Righ•eous, it probably intimates, that the desolation complained of, concerned chiefly the Cause of the Church, Religion, and Religious Persons therein.
If one may offer to make a modest conjecture, it is not improbable this Psalme might be composed on the sad murther of the Priests by Saul, 1 Sam. 22. 19. when after the slaughter of Ahim•le•h the High-Priest, Doeg the Edomite by command from Saul, slew in one day fourescore and five persons which wore a Linnen Ephod.
If one may offer to make a modest conjecture, it is not improbable this Psalm might be composed on the sad murder of the Priests by Saul, 1 Sam. 22. 19. when After the slaughter of Ahim•le•h the High-Priest, Doeg the Edomite by command from Saul, slew in one day fourescore and five Persons which wore a Linen Ephod.
I am not so carnall, as to build the Spirituall Church of the Iewes on the materiall walls of the Priests Citie at Nob, (which then by Doeg was smitten with the edge of the sword) but this is most true, that knowledge must preserve the people, and Mal. 2. 7. The Priests lips shall preserve knowledge:
I am not so carnal, as to built the Spiritual Church of the Iewes on the material walls of the Priests city At Nob, (which then by Doeg was smitten with the edge of the sword) but this is most true, that knowledge must preserve the people, and Malachi 2. 7. The Priests lips shall preserve knowledge:
We embrace the latter, as confident that those Worthy Translators were led thereunto by sufficient Reasons from the Originall, seeing Sextinus Amama, a learned Forrein Critick (but so long living in Oxford, that he perfectly understood the English Tongue) professeth that Translation was done usque ad orbis invidiam. And now we proceed to a Paraphrase upon the words of the Text.
We embrace the latter, as confident that those Worthy Translators were led thereunto by sufficient Reasons from the Original, seeing Sextinus Amama, a learned Foreign Critic (but so long living in Oxford, that he perfectly understood the English Tongue) Professes that translation was done usque ad Orbis invidiam. And now we proceed to a paraphrase upon the words of the Text.
It is the onely word of Comfort in the Text, that what is said is not Positive, but Suppositive; not Theticall, but Hypotheticall. And yet this Comfort, which is but a sparke, (at which we would willingly kindle our hopes) is quickly sadded with a double Consideration.
It is the only word of Comfort in the Text, that what is said is not Positive, but Suppositive; not Theticall, but Hypothetical. And yet this Comfort, which is but a spark, (At which we would willingly kindle our hope's) is quickly sadded with a double Consideration.
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First, Impossible Suppositions produce impossible Consequences. As is the Mother so is the Daughter. Therefore surely Gods holy Spirit would not suppose such a thing, but what was feasible,
First, Impossible Suppositions produce impossible Consequences. As is the Mother so is the Daughter. Therefore surely God's holy Spirit would not suppose such a thing, but what was feasible,
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if one of them faile, yet the Structure may still stand, or rather hang, (at the least for a short time) by vertue of the Complicative, which it receiveth from such Foundations which still stand secure.
if one of them fail, yet the Structure may still stand, or rather hang, (At the least for a short time) by virtue of the Complicative, which it receives from such Foundations which still stand secure.
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But in case there be a totall Rout, and an utter Ruine of all the Foundations, none can fancie to themselves a possibilitie of that Buildings subsistence.
But in case there be a total Rout, and an utter Ruin of all the Foundations, none can fancy to themselves a possibility of that Buildings subsistence.
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That is, he that would be Righteous, that desires it, that endeavours it, that in Gods acceptance through Christ, is interpreted to be Righteous. Otherwise, take the word in the high sense and strict acceptance thereof,
That is, he that would be Righteous, that Desires it, that endeavours it, that in God's acceptance through christ, is interpreted to be Righteous. Otherwise, take the word in the high sense and strict acceptance thereof,
The Righteous indefinitely, equivalent to the Righteous universally; not onely the Righteous as a single Arrow, but in the whole Sheafe; not onely the Righteous in their personall, but in their diffusive capacitie.
The Righteous indefinitely, equivalent to the Righteous universally; not only the Righteous as a single Arrow, but in the Whole Sheaf; not only the Righteous in their personal, but in their diffusive capacity.
Were they all collected into one Body, were all the Righteous (living in the same Age wherein the Foundations are destroyed) summed up and modelled into one Corporation, all their joynt Endeavours would prove ineffectuall to the reestablishing of the fallen Foundations, as not being mans worke, but onely Gods worke to performe.
Were they all collected into one Body, were all the Righteous (living in the same Age wherein the Foundations Are destroyed) summed up and modeled into one Corporation, all their joint Endeavours would prove ineffectual to the Reestablishing of the fallen Foundations, as not being men work, but only God's work to perform.
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Know here, that the Can of the Righteous is a limited Can, confined to the Rule of Gods Word, they can doe nothing but what they can lawfully doe, 2 Cor. 13. 8. For we can doe nothing against the Truth, but for the Truth: Illud possumus, quod jure possumu•.
Know Here, that the Can of the Righteous is a limited Can, confined to the Rule of God's Word, they can do nothing but what they can lawfully do, 2 Cor. 13. 8. For we can do nothing against the Truth, but for the Truth: Illud possumus, quod jure possumu•.
their Conscience, which is so wide that it is none at all, will beare them out to act any thing how unlawfull soever, to Stab, Poyson, Massacre, by any meanes, at any time, in any place, whosoever standeth betwixt them and the effecting their Desires.
their Conscience, which is so wide that it is none At all, will bear them out to act any thing how unlawful soever, to Stab, Poison, Massacre, by any means, At any time, in any place, whosoever Stands betwixt them and the effecting their Desires.
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It is not said, What can they thinke? It is a great Blessing which God hath allowed injured people, that though otherwise oppressed and straitned, they may freely enlarge themselves in their Thoughts.
It is not said, What can they think? It is a great Blessing which God hath allowed injured people, that though otherwise oppressed and straitened, they may freely enlarge themselves in their Thoughts.
God hath made Rehoboth, he hath given roome, he hath allowed this liberty to his Servants, to spread forth their thoughts (as Hezekiah did Sennacheribs Letter, 2 King. 19. 14.) before the Lord the only searcher of hearts. Thinke they may;
God hath made Rehoboth, he hath given room, he hath allowed this liberty to his Servants, to spread forth their thoughts (as Hezekiah did Sennacheribs letter, 2 King. 19. 14.) before the Lord the only searcher of hearts. Think they may;
It is not said, What can the Righteous say? surely they could say something if it might be heard, Acts 19. 39. NONLATINALPHABET, In a lawful Assembly, four things concurring to the making thereof.
It is not said, What can the Righteous say? surely they could say something if it might be herd, Acts 19. 39., In a lawful Assembly, four things concurring to the making thereof.
for Gods ordianry Servants dare not (for feare of tempting him) relie upon the extraordinary promise (proper to the times of the Primitive persecution) Matt. 10. 19. It shall be given you in the same hour what ye shall speak:
for God's ordianry Servants Dare not (for Fear of tempting him) rely upon the extraordinary promise (proper to the times of the Primitive persecution) Matt. 10. 19. It shall be given you in the same hour what you shall speak:
not such as come hither with full intent to carry away the same judgement (how •rroneous soever) that they brought hither, misreporting whatso••er makes against them.
not such as come hither with full intent to carry away the same judgement (how •rroneous soever) that they brought hither, misreporting whatso••er makes against them.
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If the Righteous in an •ssembly thu ▪ constituted, may be heard for themselves, they could plead something for their dear Clients the destroyed Foundations. Otherwise alas, what will it boot the Larke to plead for its life in the clawes of a Kite; what will it benefit a Lamb to traverse his innocence in the pawes of a Lyon, where the foresaid necessary requisites to freedome cannot be obtained? But all they can say (and give loosers leave to speake) though it might conduce much to the easing of their own,
If the Righteous in an •ssembly Thus ▪ constituted, may be herd for themselves, they could plead something for their dear Clients the destroyed Foundations. Otherwise alas, what will it boot the Lark to plead for its life in the claws of a Kite; what will it benefit a Lamb to traverse his innocence in the paws of a lion, where the foresaid necessary requisites to freedom cannot be obtained? But all they can say (and give Losers' leave to speak) though it might conduce much to the easing of their own,
and perchance the convincing of their enemies hearts (if not over-hardned,) yet it contributes nothing to the undestroying of the Foundations, in which case, What can the Righteous doe?
and perchance the convincing of their enemies hearts (if not over-hardened,) yet it contributes nothing to the undestroying of the Foundations, in which case, What can the Righteous doe?
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It is not said, What can the Righteous suffer? This is the honour of Christians, that when they cannot find Hands lawfully to Act, they will find Shoulders patiently to Beare.
It is not said, What can the Righteous suffer? This is the honour of Christians, that when they cannot find Hands lawfully to Act, they will find Shoulders patiently to Bear.
But many will say, Were God effectually present in the World with his aforesaid Attributes, surely the Foundations had not dyed, had not been destroyed.
But many will say, Were God effectually present in the World with his aforesaid Attributes, surely the Foundations had not died, had not been destroyed.
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We answer Negatively ▪ that it is impossible that the Foundations of Religion should ever be totally and finally destroyed, either in relation to the Church in generall,
We answer Negatively ▪ that it is impossible that the Foundations of Religion should ever be totally and finally destroyed, either in Relation to the Church in general,
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For the first, we have an expresse promise of Christ, Math. 16. 18. The Gates of Hell shall not prevaile against it. Fundamenta tamen stant inconcussa Sionis.
For the First, we have an express promise of christ, Math. 16. 18. The Gates of Hell shall not prevail against it. Fundamenta tamen stant Inconcussa Sionis.
And as for every particular Christian, the second of Timothy, 2. 19. Neverthelesse, the Foundation of God standeth sure, •aving this seale, the Lord knoweth them that are his.
And as for every particular Christian, the second of Timothy, 2. 19. Nevertheless, the Foundation of God Stands sure, •aving this seal, the Lord Knoweth them that Are his.
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How-ever, though for the Reasons afore-mentioned in the Objections, (the inconsisten•ie thereof with the Attributes of G•ds Omnipotencie, Omnisciencie, and Goodnesse) the Foundations can never totally and finally, yet may they partially be destroyed, quo•d gradum, in a foure-fold degree, as followeth.
However, though for the Reasons aforementioned in the Objections, (the inconsisten•ie thereof with the Attributes of G•ds Omnipotency, Omnisciency, and goodness) the Foundations can never totally and finally, yet may they partially be destroyed, quo•d Gradum, in a fourfold degree, as follows.
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If they destroy not the Foundations, it is no thanks to them ▪ seeing all the World will beare them witnesse they have done their best, (that is, their worst) what their might and malice could performe.
If they destroy not the Foundations, it is no thanks to them ▪ seeing all the World will bear them witness they have done their best, (that is, their worst) what their might and malice could perform.
Secondly, in their owne vain-gloriou• imaginations: They may not onely vainly boast, but also verily beleeve, that they have destroyed the Foundations. Applyable to this purpose, is that high Rant of the Roman Emperour, Luke 2. 1. And it came to passe in those dayes, that there went out a Decree from Caesar Augustus, that all the world should be taxed.
Secondly, in their own vain-gloriou• Imaginations: They may not only vainly boast, but also verily believe, that they have destroyed the Foundations. Appliable to this purpose, is that high Rant of the Roman Emperor, Lycia 2. 1. And it Come to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed.
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All the world • Whereas he had, though much, not all in Europe, little in Asia, lesse in Africa, none in America; which was so farre from being conquered, it was not so much as knowne to the Romans. But Hyperbole is not a Figure,
All the world • Whereas he had, though much, not all in Europe, little in Asia, less in Africa, none in America; which was so Far from being conquered, it was not so much as known to the Romans. But Hyperbole is not a Figure,
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Thus no doubt Herod, Math. 2. was confident he had killed all the Infants in and about B•thleem, and so had sped and dispatcht the Iewish King amongst the rest,
Thus no doubt Herod, Math. 2. was confident he had killed all the Infants in and about B•thleem, and so had sped and dispatched the Jewish King among the rest,
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Thus the persecuting Emperours conceited themselves to have destroyed all the Bibles in the world, whereof so many were surrendred up unto them by the hands of the Traditores (in plaine English Traytors) deputed by the Church to preserve and keepe that Treasure;
Thus the persecuting emperors conceited themselves to have destroyed all the Bibles in the world, whereof so many were surrendered up unto them by the hands of the Traditores (in plain English Traitors) deputed by the Church to preserve and keep that Treasure;
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Thus Tyrants please themselves, in reporting that they have destroyed all the Foundations of Religion, when haply unhappily they have partly ruinated some of them.
Thus Tyrants please themselves, in reporting that they have destroyed all the Foundations of Religion, when haply unhappily they have partly ruinated Some of them.
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Thus Flatterie will make the most of Furies atchievements, and by a Synecdoche of the whole for a part, all the Foundations shall be reported to be destroyed.
Thus Flattery will make the most of Furies achievements, and by a Synecdoche of the Whole for a part, all the Foundations shall be reported to be destroyed.
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Thirdly, the Foundations may be destroyed as to all outward visible illustrious apparition. The Church in Persecution is like unto a Ship in a Tempest;
Thirdly, the Foundations may be destroyed as to all outward visible illustrious apparition. The Church in Persecution is like unto a Ship in a Tempest;
So the Church in time of Persecution feared, but especially felt, loseth all gaynesse and gallantrie which may attract and allure the eyes of beholders,
So the Church in time of Persecution feared, but especially felt, loses all gaynesse and gallantry which may attract and allure the eyes of beholders,
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In a word, on the Work-d•yes of Affliction she weareth her worst Clothes, whilest her best are layd up in her Wardrobe, in sure and certaine hope that God will give her a holy and happie Day, when with joy she shall weare her best Garments.
In a word, on the Work-d•yes of Affliction she weareth her worst Clothes, whilst her best Are laid up in her Wardrobe, in sure and certain hope that God will give her a holy and happy Day, when with joy she shall wear her best Garments.
as to know none of them, but meerely to conceive, that the whole species of Gods people was conserved onely in his individuall selfe? Surely, the fault was rather in his intellectuals, and that onely for the present his passion at this time imposed on his judgement, and betrayed him to mistake.
as to know none of them, but merely to conceive, that the Whole species of God's people was conserved only in his Individu self? Surely, the fault was rather in his intellectuals, and that only for the present his passion At this time imposed on his judgement, and betrayed him to mistake.
The clearest apprehension may lose its way, in the midst of excessive Joy, Love, Griefe, Feare, both the last meeting in Elijah. Stil God had seven thousand hearts belonging to him, whose knees never bowed unto Baal: probably some of them might be knowne to Elijah, but for the present forgotten by him.
The Clearest apprehension may loose its Way, in the midst of excessive Joy, Love, Grief, fear, both the last meeting in Elijah. Still God had seven thousand hearts belonging to him, whose knees never bowed unto Baal: probably Some of them might be known to Elijah, but for the present forgotten by him.
Whence we observe, first, •hat no under-Officer (such as Elijah was) in the Armie of the Church Militant, knoweth the List of all the Names of those, who at the same Time,
Whence we observe, First, •hat no under-Officer (such as Elijah was) in the Army of the Church Militant, Knoweth the List of all the Names of those, who At the same Time,
Secondly, as concealed Lands belonged anciently to the King, so many a close, secret, and unsuspected Christian (especially in times of Persecution) belongs onely to the God of Heaven.
Secondly, as concealed Lands belonged anciently to the King, so many a close, secret, and unsuspected Christian (especially in times of Persecution) belongs only to the God of Heaven.
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But some will say, Why doth God suffer the Foundations to come so neere to be destroyed? Is it not at the best some diminution and abatement of his Goodnesse? Why will he not prevent this graduall destruction of the Foundations, which so much grieveth the godly,
But Some will say, Why does God suffer the Foundations to come so near to be destroyed? Is it not At the best Some diminution and abatement of his goodness? Why will he not prevent this gradual destruction of the Foundations, which so much Grieveth the godly,
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namely such, the principall use whereof is in the time of their Prosperitie, as Humilitie, Moderation, &c. others are Winter-Graces, as Patience, Contentmen•, &c. I confesse, that Thankefulnesse is seasonable Summer and Winter, Ephes. 5. 20 Giving of thanks alwayes for all things:
namely such, the principal use whereof is in the time of their Prosperity, as Humility, Moderation, etc. Others Are Winter-Graces, as Patience, Contentmen•, etc. I confess, that Thankfulness is seasonable Summer and Winter, Ephesians 5. 20 Giving of thanks always for all things:
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How-ever, that the aforesaid Winter Graces, and especially Patience may have her perfect worke, James 1. 4. no whit abortive in the time, or defective in the members thereof, God in his wisdome will permit that the Foundations may be gradually destroyed.
However, that the aforesaid Winter Graces, and especially Patience may have her perfect work, James 1. 4. no whit abortive in the time, or defective in the members thereof, God in his Wisdom will permit that the Foundations may be gradually destroyed.
Secondly, God permitteth the enemies of Religion to atchieve such a destruction, that plumped up with their own successe, they may at the last be the fuller Sacrifice to his Justice.
Secondly, God permitteth the enemies of Religion to achieve such a destruction, that plumped up with their own success, they may At the last be the fuller Sacrifice to his justice.
For as he feedeth himselfe dayly on the punishment of leane and common Offenders, so his Justice sometimes taketh state to feast it selfe as King Solomon, 1 Kings 4. 23. on faited Fowle, on men larded with thriving and batling in their owne villanies, Psal. 119. 70. Their heart is as fat as grease.
For as he feeds himself daily on the punishment of lean and Common Offenders, so his justice sometime Takes state to feast it self as King Solomon, 1 Kings 4. 23. on faited Foul, on men larded with thriving and batling in their own villainies, Psalm 119. 70. Their heart is as fat as grease.
Thirdly, God permitteth the Foundations to be destroyed, because he knowes he can un-destroy them; I meane re-build them in what minute and moment he pleaseth himself.
Thirdly, God permitteth the Foundations to be destroyed, Because he knows he can un-destroy them; I mean rebuild them in what minute and moment he Pleases himself.
namely, to give advice how people should behave themselves, if God should for their sinnes condemne them to live in a Time and Place wherein the Foundations of Religion (so farre as they are destroyable) should be destroyed.
namely, to give Advice how people should behave themselves, if God should for their Sins condemn them to live in a Time and Place wherein the Foundations of Religion (so Far as they Are destroyable) should be destroyed.
Be it here premised, that nothing herein is spoken out of reflection to the present Times, to fill the heads or hearts of people with Jealousies of any Designe as if intended at the present to blow up the Found•tions of Religion. And yet give me leave to say, that some moneths since had we gone on the same pace we began, a f•w steps farther would have brought all to a sad Condition;
Be it Here premised, that nothing herein is spoken out of reflection to the present Times, to fill the Heads or hearts of people with Jealousies of any Design as if intended At the present to blow up the Found•tions of Religion. And yet give me leave to say, that Some months since had we gone on the same pace we began, a f•w steps farther would have brought all to a sad Condition;
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And seeing none of us know what is to come, and all of us deserv• the worst that may be, it will not be amisse to arme our selves with Counsels and Cautions, in case God should give us to live in an Age wherein the Foundations are destroyed.
And seeing none of us know what is to come, and all of us deserv• the worst that may be, it will not be amiss to arm our selves with Counsels and Cautions, in case God should give us to live in an Age wherein the Foundations Are destroyed.
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First, Enter a Silent Protestation in the Court of Heaven, of thine owne Integritie, as to this particular, That thou hast not willingly consented to the destroying of the Foundations of Religion.
First, Enter a Silent Protestation in the Court of Heaven, of thine own Integrity, as to this particular, That thou hast not willingly consented to the destroying of the Foundations of Religion.
Secondly, it may be quarrelled at, as tasting of the Leven of the Pharisees, which is Hypocrisie, for men to make a publique confession of what may seeme to tend to the sinfull praysing (though indeed it be but the needfull purging) of themselves.
Secondly, it may be quarreled At, as tasting of the Leven of the Pharisees, which is Hypocrisy, for men to make a public Confessi of what may seem to tend to the sinful praising (though indeed it be but the needful purging) of themselves.
as a Libeller against that Authoritie before which he entreth his Protestation. We cannot therefore be too warie and too cautious ▪ in the making thereof ▪ to observe the Golden Meane betwixt both extreames.
as a Libeler against that authority before which he entereth his Protestation. We cannot Therefore be too wary and too cautious ▪ in the making thereof ▪ to observe the Golden Mean betwixt both extremes.
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Man may have not onely a charitable opinion (due from us to all, of whom the contra•ie doth not appeare) but also a confident presumption of the goodnesse of such with whom they have had a long and intimate familiaritie.
Man may have not only a charitable opinion (due from us to all, of whom the contra•ie does not appear) but also a confident presumption of the Goodness of such with whom they have had a long and intimate familiarity.
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Yet all this amounts not to that certaintie, to embolden one to undertake a Protestation in their behalfe, which he ought to confine to himselfe, of whom alone,
Yet all this amounts not to that certainty, to embolden one to undertake a Protestation in their behalf, which he ought to confine to himself, of whom alone,
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Confesse thy selfe in other things a notorious sinner, guiltie of sinnes of Omission, Commission, Ignorance, Knowledge, Presumption, Despaire, against God, thy Neighbours, thy selfe, in thought, in word, in deed.
Confess thy self in other things a notorious sinner, guilty of Sins of Omission, Commission, Ignorance, Knowledge, Presumption, Despair, against God, thy Neighbours, thy self, in Thought, in word, in deed.
We reade of the Daughters of Zelophe•ad, that they pleaded before Moses, and gave this Character of their dead Father, Numbers 27. 3. Our Father died in the Wildernesse,
We read of the Daughters of Zelophe•ad, that they pleaded before Moses, and gave this Character of their dead Father, Numbers 27. 3. Our Father died in the Wilderness,
Lord, I acknowledge my selfe a grievous sinner, yet I appeale to thee, that I have not been active in the destroying of the Foundations of Religion, but opposed it as much as I might;
Lord, I acknowledge my self a grievous sinner, yet I appeal to thee, that I have not been active in the destroying of the Foundations of Religion, but opposed it as much as I might;
And if we may prosecute the Metaphor after the manner of men, we may say, On the one side of the Booke are set downe the Names of such who concurred and consented to Wickednesse.
And if we may prosecute the Metaphor After the manner of men, we may say, On the one side of the Book Are Set down the Names of such who concurred and consented to Wickedness.
Thus we finde it written, to the eternall commendation of Ioseph of Arimathea, Luke 23. 51. He did not consent to the counsell and deed of them who betrayed our Saviour.
Thus we find it written, to the Eternal commendation of Ioseph of Arimathea, Lycia 23. 51. He did not consent to the counsel and deed of them who betrayed our Saviour.
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and remonstrate against. One eminent instance whereof we have, Ierem. 43. 5. For in the fore-going Chapter, Iohanan the sonne of Kareah came to Ieremiah, pretending desire of advice from him,
and remonstrate against. One eminent instance whereof we have, Jeremiah 43. 5. For in the foregoing Chapter, Johanan the son of Kareah Come to Jeremiah, pretending desire of Advice from him,
and promising to conforme himselfe to his Counsell in that great Question of importance, Whether he with the Remnant of Israel should goe downe into AEgypt? Ieremiah disswades them from that Journey,
and promising to conform himself to his Counsel in that great Question of importance, Whither he with the Remnant of Israel should go down into Egypt? Jeremiah dissuades them from that Journey,
How-ever, we reade in the next Chapter, verse 4. That this Iohanan, the sonne of Kareah, and all the Captaines of the Forces, were not content to carry downe the Remainder of the Captivitie into AEgypt, but also they tooke Ieremiah the Prophet,
However, we read in the next Chapter, verse 4. That this Johanan, the son of Kareah, and all the Captains of the Forces, were not content to carry down the Remainder of the Captivity into Egypt, but also they took Jeremiah the Prophet,
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Goe Cowardly Tyrants, erect Trophies to your owne Victories, make Triumphs of your owne Valour: A great matter of Manhood, a Noble Conquest, to compell poore Ierem•ah the Prophet,
Go Cowardly Tyrants, erect Trophies to your own Victories, make Triumphos of your own Valour: A great matter of Manhood, a Noble Conquest, to compel poor Ierem•ah the Prophet,
and painfull Baruch his Scribe (each of them by proportionable computation, above sixtie yeares of age) to returne into AEgypt, whilest their Mindes, with a contrarie motion to their Bodies, went back to (or rather never removed from) the Land of Israel. An eminent Instance, that mens Bodies may sometimes be forced to doe that which their Soules doe detest.
and painful baruch his Scribe (each of them by proportionable computation, above sixtie Years of age) to return into Egypt, whilst their Minds, with a contrary motion to their Bodies, went back to (or rather never removed from) the Land of Israel. an eminent Instance, that men's Bodies may sometime be forced to do that which their Souls do detest.
Secondly, we except such (from willing consenting) as have been fraudulently circumvented instrumentally to concurre to the destroying of Foundations, cleane contrarie to their owne desires and intents,
Secondly, we except such (from willing consenting) as have been fraudulently circumvented instrumentally to concur to the destroying of Foundations, clean contrary to their own Desires and intents,
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This commonly commeth to passe, by having mens persons in admiration, Jude 16. So that possessed with the opinion of their Pietie, they deliver up their Judgements as their Act and Deed, signed and sealed •o them, to beleeve and practice, without denyall, doubt,
This commonly comes to pass, by having men's Persons in admiration, U^de 16. So that possessed with the opinion of their Piety, they deliver up their Judgments as their Act and Deed, signed and sealed •o them, to believe and practice, without denial, doubt,
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and pleading the Merits of Christ sacrificed) which meerely have been drawne in instrumentally to destroy the Foundations, and have not willingly, wittily,
and pleading the Merits of christ sacrificed) which merely have been drawn in instrumentally to destroy the Foundations, and have not willingly, wittily,
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Thou and thy S•nne, and thy Daughter, thy Man-servant, and thy Maid-servant (Cattell being irrationall, belong not hereunto) and the stranger that is within thy gates.
Thou and thy S•nne, and thy Daughter, thy Manservant, and thy Maidservant (Cattle being irrational, belong not hereunto) and the stranger that is within thy gates.
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It is answered, The Wife is part of the Husband, comprized in him, as a parcell of Thou. Gen. 1. 27. So God created Man in his owne Image, in the Image of God created he Him, male and female created he Them. Why Him and Them? Why is the Number altered? It is a sad Family, wherein this Doubt is not dayly cleared.
It is answered, The Wife is part of the Husband, comprised in him, as a parcel of Thou. Gen. 1. 27. So God created Man in his own Image, in the Image of God created he Him, male and female created he Them. Why Him and Them? Why is the Number altered? It is a sad Family, wherein this Doubt is not daily cleared.
Man and Wife (though plurall in persons) are in affection one flesh; and being but one, good reason why the Result of them both should be stiled Him, and not Her, denominated from the more Noble Gender.
Man and Wife (though plural in Persons) Are in affection one Flesh; and being but one, good reason why the Result of them both should be styled Him, and not Her, denominated from the more Noble Gender.
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Surely, he had all these his Relations, and all these his Relations had reall Pietie in them, at leastwise they seemingly pretended it, and Ioshua charitably beleeved it:
Surely, he had all these his Relations, and all these his Relations had real Piety in them, At leastwise they seemingly pretended it, and Ioshua charitably believed it:
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How farre better is it to have our Names written, Philippians 4. 3. in the Booke of Life, then to be but barely recorded in the outward letter of the Scripture!
How Far better is it to have our Names written, Philippians 4. 3. in the Book of Life, then to be but barely recorded in the outward Letter of the Scripture!
It is said, Nehemiah 3. 30. wherein severall persons re-edified the walls of Ierusalem, after him repaired Meshullam, the sonne of Berechiah, over-against his Chamber. It is probable, that this Meshullam was no House-keeper, but onely a Lodger; yet repairing his part, facilitated the whole.
It is said, Nehemiah 3. 30. wherein several Persons reedified the walls of Ierusalem, After him repaired Meshullam, the son of Berechiah, over-against his Chamber. It is probable, that this Meshullam was no Housekeeper, but only a Lodger; yet repairing his part, facilitated the Whole.
The Prophets Counsell must be practised, Micah 7. 5. Trust ye not in a Friend, put ye not confidence in a Guide, keepe the doores of thy mouth from her that lieth in thy Bosome.
The prophets Counsel must be practised, micah 7. 5. Trust you not in a Friend, put you not confidence in a Guide, keep the doors of thy Mouth from her that lies in thy Bosom.
He that hath not hot Meat to feede upon, may make cold Meat, well hea•, wholesome nourishment ▪ If the present Times afford us not contentment, let us with comfort ruminate on those dayes of Gods Right H•nd; namely, wherein he hath vigorously and effectually discovered himselfe for his owne Honour and his peoples Comfort.
He that hath not hight Meat to feed upon, may make cold Meat, well hea•, wholesome nourishment ▪ If the present Times afford us not contentment, let us with Comfort ruminate on those days of God's Right H•nd; namely, wherein he hath vigorously and effectually discovered himself for his own Honour and his peoples Comfort.
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Frederick, Bishop of Magdenburgh (inferior to few Prelates in Germanie) but utterly unable, without his apparent ruine, to contest with the foresaid Duke.
Frederick, Bishop of Magdenburg (inferior to few Prelates in Germany) but utterly unable, without his apparent ruin, to contest with the foresaid Duke.
The Duke pretended a Ti•le to some Townes in the Bishops possession, denounced Warre against him next Spring, in ••se Resti•ution was not made before that time.
The Duke pretended a Ti•le to Some Towns in the Bishops possession, denounced War against him next Spring, in ••se Resti•ution was not made before that time.
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The Agent cunningly wrought himsel•e into the Bishops acqu•intance, and wondring to see him make no Warlike Provision against the time appointed, presumed at last to enquire of him the reason of so great neglect.
The Agent cunningly wrought himsel•e into the Bishops acqu•intance, and wondering to see him make no Warlike Provision against the time appointed, presumed At last to inquire of him the reason of so great neglect.
The Bishop returned this Answer, That he never intended any Martiall resistance, counting it madnesse to fight against him, where's no human probability to conquer;
The Bishop returned this Answer, That he never intended any Martial resistance, counting it madness to fight against him, where's not human probability to conquer;
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This he was resolved on, to Pray, to Preach, to visit the Churches in his Dioces, leaving the event of all to God, to defend the innocencie in his Cause.
This he was resolved on, to Pray, to Preach, to visit the Churches in his Diocese, leaving the event of all to God, to defend the innocence in his Cause.
When the godly sadly behold the Foundations of Religion destroyed, (so farre forth as they are destroyable) they make no provision of themselves to set them up againe,
When the godly sadly behold the Foundations of Religion destroyed, (so Far forth as they Are destroyable) they make no provision of themselves to Set them up again,
but the Lord IS in actuall being. But, where is He, say some? Surely, in some meane and obscure place, where he maintaineth no Majestie or Magnificence. O no;
but the Lord IS in actual being. But, where is He, say Some? Surely, in Some mean and Obscure place, where he maintaineth no Majesty or Magnificence. Oh no;
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Throne, there is Majestie; Great, there is Magnificence; White, there is Integritie; no spot of Injustice, no sparke of Partialitie shall staine the Puritie of that Dayes Proceedings.
Throne, there is Majesty; Great, there is Magnificence; White, there is Integrity; no spot of Injustice, no spark of Partiality shall stain the Purity of that Days Proceedings.
God grant, that this Throne, White in it selfe, and White in relation to him that sitteth thereon, may prove White to us, that our innocencie thereat in Christ may be cleared,
God grant, that this Throne, White in it self, and White in Relation to him that Sitteth thereon, may prove White to us, that our innocence thereat in christ may be cleared,
Wherein had the harmlesse Heaven and innocent Earth offended, that should cause the flight? What if the Heathen had superstitiously worshipped the Hoast of Heaven? the Heavens purely passive therein had never consented thereunto.
Wherein had the harmless Heaven and innocent Earth offended, that should cause the flight? What if the Heathen had superstitiously worshipped the Host of Heaven? the Heavens purely passive therein had never consented thereunto.
Alas, both Heaven and Earth were conscious to themselves of comparative impuritie, and fled like Dross from his Face who is a consuming fire. See here how poorely the wicked are helped,
Alas, both Heaven and Earth were conscious to themselves of comparative impurity, and fled like Dross from his Face who is a consuming fire. See Here how poorly the wicked Are helped,
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I Answer, S. Iohn onely took notice of them who were most numerous, and that which was most miraculous. Most numerous, the living at the last day being inconsiderable in number to the dead,
I Answer, S. John only took notice of them who were most numerous, and that which was most miraculous. Most numerous, the living At the last day being inconsiderable in number to the dead,
as being onely the product of one Generation. Most Miraculous. It is usuall and ordinary to see the living arraigned everie Assizes and Sessions; but for the Dead to appeare before the Judges, is most strange,
as being only the product of one Generation. Most Miraculous. It is usual and ordinary to see the living arraigned every Assizes and Sessions; but for the Dead to appear before the Judges, is most strange,
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We read of King William, called the Couqueror, that he caused a Survey-Booke to be made of all the Demesne Lands in England, which he no l•sse proudly and prophanely then falsly termed D•omesday-Booke; yet was not the same unparti•lly performed, some Lands being rated above,
We read of King William, called the Couqueror, that he caused a Survey-Booke to be made of all the Demesne Lands in England, which he no l•sse proudly and profanely then falsely termed D•omesday-Booke; yet was not the same unparti•lly performed, Some Lands being rated above,
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The words are a Metaphor borrowed, say some, from Mercatorie transactions betwixt Buyer and Seller, where the Debt• are Booked: taken, say others, from Iudiciall Proceedings, where the Indictments of Malefactors are written and read before the Iudge; and this beares best proportion with the Context.
The words Are a Metaphor borrowed, say Some, from Mercatorie transactions betwixt Buyer and Seller, where the Debt• Are Booked: taken, say Others, from Judicial Proceedings, where the Indictments of Malefactors Are written and read before the Judge; and this bears best proportion with the Context.
Should God speake of himselfe as he is, his expressions would be as incomprehensible as his Essence. What then is to be done in this case, to make man capable of Gods discourse? Either man must be mounted up to Heaven, a perfection in this Life unattainable,
Should God speak of himself as he is, his expressions would be as incomprehensible as his Essence. What then is to be done in this case, to make man capable of God's discourse? Either man must be mounted up to Heaven, a perfection in this Life unattainable,
Let us not therefore thinke the lower of his Greatnesse, but the higher of his Goodnesse. Let no Preachers count it a diminution to their Learning, a degrading to their Language, to humble themselves to the Capacities of their Auditories, having so good a Precedent; God the Father, as I may say, incar•ating himselfe in his humane expressions: And let people listen the more attentively to Gods language herein.
Let us not Therefore think the lower of his Greatness, but the higher of his goodness. Let no Preachers count it a diminution to their Learning, a degrading to their Language, to humble themselves to the Capacities of their Auditors, having so good a Precedent; God the Father, as I may say, incar•ating himself in his humane expressions: And let people listen the more attentively to God's language herein.
All Metaphors in Scriptures must tenderly be toucht, lest (as the wringing of the Nose bringeth forth blood) they •e •ortured to speake beyond and against their true intention.
All Metaphors in Scriptures must tenderly be touched, lest (as the wringing of the Nose brings forth blood) they •e •ortured to speak beyond and against their true intention.
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But Metaphors from Gods mouth, speaking NONLATINALPHABET, must be handled with much moderation, lest in the prosecution thereof we come into the suburbs of Blasphemie. Where Discretion adviseth us to be cautious in others, Devotion c•mmands us to be timorous in following such Metaphors. How-ever, we may safely tread in the steps of the Scrip•ure, and use such phrases as we find• therein.
But Metaphors from God's Mouth, speaking, must be handled with much moderation, lest in the prosecution thereof we come into the suburbs of Blasphemy. Where Discretion adviseth us to be cautious in Others, Devotion c•mmands us to be timorous in following such Metaphors. However, we may safely tread in the steps of the Scrip•ure, and use such phrases as we find• therein.
There be two expressions like in sound, yet so different in sense, that applyed to God, the one importeth Blasphemie, the other sound Divinitie, namely, Ancient, and Old. God is termed in Daniel, The Ancient of Dayes, expr•ssing his everlasting continuance from all Eternitie:
There be two expressions like in found, yet so different in sense, that applied to God, the one imports Blasphemy, the other found Divinity, namely, Ancient, and Old. God is termed in daniel, The Ancient of Days, expr•ssing his everlasting Continuance from all Eternity:
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But Old he cannot be termed, as appropriated •o Creatures, (they wax old, as doth a Garment) and carrying in it more then an 〈 ◊ 〉 of impairing and decay.
But Old he cannot be termed, as appropriated •o Creatures, (they wax old, as does a Garment) and carrying in it more then an 〈 ◊ 〉 of impairing and decay.
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but partly out of State, (as Ioseph made use of an Interpreter, though understanding his Brothers language) partly, that the producing the •ame in Evidence at the Last Day, may silence and confound the more impudent Malefactor.
but partly out of State, (as Ioseph made use of an Interpreter, though understanding his Brother's language) partly, that the producing the •ame in Evidence At the Last Day, may silence and confound the more impudent Malefactor.
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Fourthly, the Booke of Providence, wherein all particulars are registred, even such which Atheists may count triv•all and inconsiderable, Math. 10. 30. But the very haires of your head are all numbred:
Fourthly, the Book of Providence, wherein all particulars Are registered, even such which Atheists may count triv•all and inconsiderable, Math. 10. 30. But the very hairs of your head Are all numbered:
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are no• all these things written in thy Booke? And if the white teares of Gods servants be botled up, surely the red teares are not cast away; but their innocent blood causelesly shed, shal (though •lowly) yet surely and severely be punished on the causers thereof.
Are no• all these things written in thy Book? And if the white tears of God's Servants be botled up, surely the read tears Are not cast away; but their innocent blood causelessly shed, shall (though •lowly) yet surely and severely be punished on the causers thereof.
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The generations of mankind continuing till th• Day of Iudgement, such Vol•mes as concerne the Quick at that Day, are not ended till that Day. Secondly, God conceales them for a while,
The generations of mankind Continuing till th• Day of Judgement, such Vol•mes as concern the Quick At that Day, Are not ended till that Day. Secondly, God conceals them for a while,
untill the Day of Iudge•ent, that then his owne Honour may be the more advanced, and his enemies the more confounded at the unexpected opening of these Bookes. The maine Doctri•e is this:
until the Day of Iudge•ent, that then his own Honour may be the more advanced, and his enemies the more confounded At the unexpected opening of these Books. The main Doctri•e is this:
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Be it here premised, That all Mortalitie shall be tryed by one of these two Statutes, either the Statute of Infidelitie, or the Statute of Vnconscionablenesse. The former we have set downe, Marke 16. 16. He that beleeveth,
Be it Here premised, That all Mortality shall be tried by one of these two Statutes, either the Statute of Infidelity, or the Statute of Unconstitutionableness. The former we have Set down, Mark 16. 16. He that Believeth,
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Invincible Ignorance shall so farre excuse them, that it shall never be charged on their Account, that they never beleeved, who never had the meanes conducing thereunto.
Invincible Ignorance shall so Far excuse them, that it shall never be charged on their Account, that they never believed, who never had the means conducing thereunto.
The second Statute, is the Statute of Vnconscionablenesse, expressed Romans 2. 14, 15. For when the Gentiles, who have not the Law ▪ doe by nature the things contained in the Law, these having not the Law, are a Law unto themselves.
The second Statute, is the Statute of Unconstitutionableness, expressed Romans 2. 14, 15. For when the Gentiles, who have not the Law ▪ do by nature the things contained in the Law, these having not the Law, Are a Law unto themselves.
In proofe whereof, we divide the Heathen into Heathen Heathen, and Civilized Heathen. By the former we understand those pure-impure Pagans, who are meerly wilde, without any Art or Learning, to cultivate or instruct them.
In proof whereof, we divide the Heathen into Heathen Heathen, and Civilized Heathen. By the former we understand those pure-impure Pagans, who Are merely wild, without any Art or Learning, to cultivate or instruct them.
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The Southerne point of Africa is knowne to Mariners passing thereby, by the Name of the Cape of Good Hope, which in relation to the Natives inhabiting thereabouts, may more truly be termed the Cape of sad Despaire; for they are but one Degree, or Remove, from brute ▪ beasts. Yet even these have more Light then they have Heat, and their Naturall Vnderstanding dictates unto them many cleare and straight Rules, from which their darke and crooked practice doth swerve and decline.
The Southern point of Africa is known to Mariners passing thereby, by the Name of the Cape of Good Hope, which in Relation to the Natives inhabiting thereabouts, may more truly be termed the Cape of sad Despair; for they Are but one Degree, or Remove, from brutus ▪ beasts. Yet even these have more Light then they have Heat, and their Natural Understanding dictates unto them many clear and straight Rules, from which their dark and crooked practice does swerve and decline.
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For although the Morall Law may be said to be written in them, (to use the phrase of a Critick) literis fugi•ntibus, in dull and dimme Characters; partly,
For although the Moral Law may be said to be written in them, (to use the phrase of a Critic) literis fugi•ntibus, in dull and dim Characters; partly,
because defaced since, and •retted out with the Rust and Canker ▪ of Barbarisme, (contr•cted by l•ng Cust•me in severall degenerating G•nerations:) Ye• still so much of the Morall Law remaines legible in their hearts,
Because defaced since, and •retted out with the Rust and Canker ▪ of Barbarism, (contr•cted by l•ng Cust•me in several degenerating G•nerations:) Ye• still so much of the Moral Law remains legible in their hearts,
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In a word, though they come farr• short of other refined Heathen in knowledge, yet their knowledge (as little as it is) goeth farre beyond their performances:
In a word, though they come farr• short of other refined Heathen in knowledge, yet their knowledge (as little as it is) Goes Far beyond their performances:
such, who by Art and Education (as anciently the Grec•ans and Romans, and at this day the Persians and Chinois) have scoured over the dimme inscription of the Morall Law, that it appeareth plaine unto them.
such, who by Art and Education (as anciently the Grec•ans and Romans, and At this day the Persians and Chinois) have scoured over the dim inscription of the Moral Law, that it appears plain unto them.
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Such were Socrates the Pagan Martyr, (put to death for asserting one God) Diogenes the Heathen Hermite; Plato, their Moses, who saw the back parts of God in the Doctrine of his Id••'s; Regulus, their Abraham, so famous for his Faith (though but a Morall one) kept with the Carthaginians; Titus Vespasian, their Iosiah, who wept at the consideration of the sinnes of the Iewes, and Gods seve•itie at the sacking of the Temple in Ierusalem. Verily I say unto you, I have not found so much civill performance, no, not amongst many professing themselves to be Christians:
Such were Socrates the Pagan Martyr, (put to death for asserting one God) Diogenes the Heathen Hermit; Plato, their Moses, who saw the back parts of God in the Doctrine of his Id••'s; Regulus, their Abraham, so famous for his Faith (though but a Moral one) kept with the Carthaginians; Titus Vespasian, their Josiah, who wept At the consideration of the Sins of the Iewes, and God's seve•itie At the sacking of the Temple in Ierusalem. Verily I say unto you, I have not found so much civil performance, no, not among many professing themselves to be Christians:
Such wise Soveraignes, such loyall Subjects; such valiant Generalls, such •orthie Souldiers; such loving Husbands, such dutifull Wives; such provident Pare•ts, such obedient Children; such equall Masters, such faithfull Servants; such constant Friends, such courteous Neighbours; that they discharged all Morall Relations, to the admiration, yea, envie of all Beholders.
Such wise Sovereigns, such loyal Subject's; such valiant Generals, such •orthie Soldiers; such loving Husbands, such dutiful Wives; such provident Pare•ts, such obedient Children; such equal Masters, such faithful Servants; such constant Friends, such courteous Neighbours; that they discharged all Moral Relations, to the admiration, yea, envy of all Beholders.
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Yet even the best of these, in the strictnesse of Gods Justice, may be condemned when the Bookes are opened. For, grant that in some particular actions they may be said morally to supererogate,
Yet even the best of these, in the strictness of God's justice, may be condemned when the Books Are opened. For, grant that in Some particular actions they may be said morally to supererogate,
and barricado up one or two of them, leaving the rest standing open. So, though some of these Heathens may seeme in some particular acts to surpasse themselves,
and barricado up one or two of them, leaving the rest standing open. So, though Some of these heathens may seem in Some particular acts to surpass themselves,
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Had Pride been the Weapon whereat a Duel had been fought betwixt Alexander and Diogenes, probably the Conqueror of the World had been worsted by a poore Philosopher.
Had Pride been the Weapon whereat a Duel had been fought betwixt Alexander and Diogenes, probably the Conqueror of the World had been worsted by a poor Philosopher.
Who hath more golden Sentences then Seneca against the Contempt of Gold? Yet (if Tacitus and other of his Contemporaries may be credited) none more Rich, none more Covetous then he;
Who hath more golden Sentences then Senecca against the Contempt of Gold? Yet (if Tacitus and other of his Contemporaries may be credited) none more Rich, none more Covetous then he;
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Thus these Heathens, for ought we can finde in Scripture, are left in a d•mnable, but farre be it from me to say, in a damned condition. When men of my Profession were formerly admitted into the Commission of the Peace, it was fashionable for them to goe off the Bench at the Assizes, after the Iurie had Cast, and before the Judge did pronounce the Sentence of Condemnation on Malefactors: To shew, that we of the Clergi• ought to be Men of Mercie, taking no delight in the sad,
Thus these heathens, for ought we can find in Scripture, Are left in a d•mnable, but Far be it from me to say, in a damned condition. When men of my Profession were formerly admitted into the Commission of the Peace, it was fashionable for them to go off the Bench At the Assizes, After the Jury had Cast, and before the Judge did pronounce the Sentence of Condemnation on Malefactors: To show, that we of the Clergi• ought to be Men of Mercy, taking no delight in the sad,
But how farre forth it might please God to reveal• Christ to such Heathens on their Death-beds, by peculiar favour, out of the Rode of hi• com•on kindnesse, and how farre fo•th God,
But how Far forth it might please God to reveal• christ to such heathens on their Deathbeds, by peculiar favour, out of the Road of hi• com•on kindness, and how Far fo•th God,
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Leave we the• therefore to stand, or fall, to their owne Master; onely adding this, That it will be farre better at the Last Day of Iudgement for these Christian Pagans, as I may terme them,
Leave we the• Therefore to stand, or fallen, to their own Master; only adding this, That it will be Far better At the Last Day of Judgement for these Christian Pagans, as I may term them,
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Come we now to Christians; where the difficultie is the lesse to prove, that they all shall be arraigned, and may justly be condemned, when the Bookes are ope•ed: which will plainely appeare on the serious perusall of the following particulars.
Come we now to Christians; where the difficulty is the less to prove, that they all shall be arraigned, and may justly be condemned, when the Books Are ope•ed: which will plainly appear on the serious perusal of the following particulars.
First, That to all persons living within the Pale of the Church, Christ hath really and cordially, sine fuco & dol•, without any fraud or deceit, been tendred unto them, under the Conditions of Faith and Repentance, That whosoever beleeveth o• him should have everlasting life:
First, That to all Persons living within the Pale of the Church, christ hath really and cordially, sine fuco & dol•, without any fraud or deceit, been tendered unto them, under the Conditions of Faith and Repentance, That whosoever Believeth o• him should have everlasting life:
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but for his owne meere mercie and promise sake) to Crowne their Endeavours ▪ with the addition and accession of farther degrees of Grace, even such as infallibly accompanie salvation. For I shall never be of their Opinions, who parallel Gods proceedings with those of Adonib•zek, Judg. 1. 7. who put seventie Kings under his Table, there to gather up Crummes, which probably did very plentifully fall down unto them;
but for his own mere mercy and promise sake) to Crown their Endeavours ▪ with the addition and accession of farther Degrees of Grace, even such as infallibly accompany salvation. For I shall never be of their Opinions, who parallel God's proceedings with those of Adonib•zek, Judges 1. 7. who put seventie Kings under his Table, there to gather up Crumbs, which probably did very plentifully fallen down unto them;
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and whose effectuall correspondencie with the rest of the Hand, is absolutely necessarie to the taking up of any small thing, especially if •ying in plano, on a Floore, or ••at place. I say, I must dissent from those who make God such a Tyrant, as sportingly and •pightfully to proffer Grace to wicked men,
and whose effectual correspondency with the rest of the Hand, is absolutely necessary to the taking up of any small thing, especially if •ying in plano, on a Floor, or ••at place. I say, I must dissent from those who make God such a Tyrant, as sportingly and •pightfully to proffer Grace to wicked men,
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but on the o•her side, is prepared to encrease their ••ore, and adde to them, which use the ut•ost of their power to encrease those Ta•nts which they have alreadie received.
but on the o•her side, is prepared to increase their ••ore, and add to them, which use the ut•ost of their power to increase those Ta•nts which they have already received.
•nd this will appeare to be true, when the •ookes shall be opened. Fourthly, No man hath made that improvem•nt of Grace offered which he ought, and might.
•nd this will appear to be true, when the •ookes shall be opened. Fourthly, No man hath made that improvem•nt of Grace offered which he ought, and might.
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many times he hath r•membred it, and it hath been his Remembrancer, yet he hath quenched the heat in his Heart, and Light in his Vnderstanding. And all this wi•l appeare true, when the Bookes shall be opened.
many times he hath r•membred it, and it hath been his Remembrancer, yet he hath quenched the heat in his Heart, and Light in his Understanding. And all this wi•l appear true, when the Books shall be opened.
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Fi•thl•, Upon our not improving Gods Gr•ce •ffered us in his Word, God qui non des•rit, nisi deseratur, who leaves none unlesse he be first left by them, is not bound to adde more Grace: yea, he may justly withdraw what he hath given;
Fi•thl•, Upon our not improving God's Gr•ce •ffered us in his Word, God qui non des•rit, nisi deseratur, who leaves none unless he be First left by them, is not bound to add more Grace: yea, he may justly withdraw what he hath given;
And seeing a Saviour hath by his Death purchased for them Repentance, Faith, and Perseverance to the end, (because he would not trust the perverse-freedome of their will with the acceptance or refusall of Grace) they shall for ever sing Hallelujahs to the praise of the undeserved mercie and goodnesse of God in their salvation.
And seeing a Saviour hath by his Death purchased for them Repentance, Faith, and Perseverance to the end, (Because he would not trust the perverse-freedom of their will with the acceptance or refusal of Grace) they shall for ever sing Hallelujahs to the praise of the undeserved mercy and Goodness of God in their salvation.
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as the intervall betwixt their baptizing, and before it is possible for them to commit actuall sinne? For will some say, The Bookes, when opened, are effectually not opened in relation to them;
as the interval betwixt their baptizing, and before it is possible for them to commit actual sin? For will Some say, The Books, when opened, Are effectually not opened in Relation to them;
and all the world will be their Compurgators, that such Infants neither have nor can commit actuall transgression: and therefore how can God with Justice proceed to the condemnation of such Innocents? This Argument hath prevailed so farre with some Learned and Religious Divines, as to make them charitably judgemented of the finall estate of all such Infants.
and all the world will be their Compurgators, that such Infants neither have nor can commit actual Transgression: and Therefore how can God with justice proceed to the condemnation of such Innocents? This Argument hath prevailed so Far with Some Learned and Religious Divines, as to make them charitably judgemented of the final estate of all such Infants.
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onely this I will adde, If God in the Last Day should be pleased to condemne some of such Infants, he will render such a Reason thereof, Rom. 2. 5. in that Day of the revelation of the just judgement of God, as shall appeare satisfactorie to Angels, Men, and Devils, to the admiration of the good,
only this I will add, If God in the Last Day should be pleased to condemn Some of such Infants, he will render such a Reason thereof, Rom. 2. 5. in that Day of the Revelation of the just judgement of God, as shall appear satisfactory to Angels, Men, and Devils, to the admiration of the good,
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And here give me leave to discover dange•ous Error, lurking in the brests of most men ▪ We are generally jealous, that God at the Last Day will not come off with that Credit which we could wish and desire:
And Here give me leave to discover dange•ous Error, lurking in the breasts of most men ▪ We Are generally jealous, that God At the Last Day will not come off with that Credit which we could wish and desire:
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if he should condemne such and such persons whom we in our narrow apprehensions conceive uncondemnable, according to the proportion of Justice, as we doe measure it.
if he should condemn such and such Persons whom we in our narrow apprehensions conceive uncondemnable, according to the proportion of justice, as we do measure it.
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and how they shall manage their owne Defence at the Last Day, and maketh them employed where they ought not, troubling themselves about that wherein they are not concerned.
and how they shall manage their own Defence At the Last Day, and makes them employed where they ought not, troubling themselves about that wherein they Are not concerned.
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If it be a hainous offence, and punishable by the Lawes of man, 1 Pet. 4. 15. to be a busie-body in other mens matters, how great is the offence, to be busie in the Mysteries of the God of Heaven? Let us leave it to him to act his own part;
If it be a heinous offence, and punishable by the Laws of man, 1 Pet. 4. 15. to be a busybody in other men's matters, how great is the offence, to be busy in the Mysteres of the God of Heaven? Let us leave it to him to act his own part;
Look every man on his owne things, Phil. 2. 4. God grant, we may but come off so well at the Barre, as God doth at the Bench, and appeare righteous by God in Christ, whilest God will appeare so of himselfe in himselfe.
Look every man on his own things, Philip 2. 4. God grant, we may but come off so well At the Bar, as God does At the Bench, and appear righteous by God in christ, whilst God will appear so of himself in himself.
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The Chronicler of the Citie of London (Stow in his Survey of London, pag. 137.) telleth us a remarkable Storie of one Sir Iohn Champneyes, Alderman and Major of London, who built a faire House, with an high Brick •ower, in Tower-street Ward, the first that ever was built in any private mans house, to over-looke his Neighbours in the Citie.
The Chronicler of the city of London (Stow in his Survey of London, page. 137.) Telleth us a remarkable Story of one Sir John Champneyes, Alderman and Major of London, who built a fair House, with an high Brick •ower, in Tower street Ward, the First that ever was built in any private men house, to overlook his Neighbours in the city.
For before his time, there were no Towers in that Citie, but such as belonged as Steeples to Churches & Covents, or else pertained to the Kings Palace. But his ambition herein, saith our Author, was pub•iquely pu•ished, falling blinde some yeares before his death:
For before his time, there were no Towers in that city, but such as belonged as Steeples to Churches & Covents, or Else pertained to the Kings Palace. But his ambition herein, Says our Author, was pub•iquely pu•ished, falling blind Some Years before his death:
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Take heed of Towring Thoughts and Aspiring Inquiries, to mount up, if p•ssible, into Gods Minde, there to seeke and search the Causes of his secret Will and Pleasure: Such Curiositie is commonly severely punished, it being just with God to deprive them of that Light they have, who affect Knowledge above the bounds of Sobrietie: Such professing themselves to be wise, often become fooles, and forfeit the Eyes of their Soules,
Take heed of Towering Thoughts and Aspiring Inquiries, to mount up, if p•ssible, into God's Mind, there to seek and search the Causes of his secret Will and Pleasure: Such Curiosity is commonly severely punished, it being just with God to deprive them of that Light they have, who affect Knowledge above the bounds of Sobriety: Such professing themselves to be wise, often become Fools, and forfeit the Eyes of their Souls,
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Are all then to appeare before God, when the Bookes are opened? This serveth in the first place to confute such who conceive God will hold Malefactors guiltlesse, because he doth not presently inflict his Judgements upon them, Ecclesiastes 8. 11. Because Sentence against an evil work i• not executed speedily,
are all then to appear before God, when the Books Are opened? This serves in the First place to confute such who conceive God will hold Malefactors guiltless, Because he does not presently inflict his Judgments upon them, Ecclesiastes 8. 11. Because Sentence against an evil work i• not executed speedily,
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These men proceed upon a dangerous mistake, namely, they conceive the Bookes to be cancelled, which are onely con•ealed: and because God forbeares, they mistake him, to have forgot to doe Justice.
These men proceed upon a dangerous mistake, namely, they conceive the Books to be canceled, which Are only con•ealed: and Because God forbears, they mistake him, to have forgotten to do justice.
as the honour of his Robe and Profession, viz. •ustice Dodderidge, whom they commonly called the sleeping Iudge. Indeed, he had an affected drowsie posture on the Bench, insomuch, that many persons unacquainted with his Custome therein, having Causes of Concernment to be tryed before him, have even given all for lost,
as the honour of his Robe and Profession, viz. •ustice Dodderidge, whom they commonly called the sleeping Judge. Indeed, he had an affected drowsy posture on the Bench, insomuch, that many Persons unacquainted with his Custom therein, having Causes of Concernment to be tried before him, have even given all for lost,
as expecting no Justice from a Dormant Iudge: when he all the while did onely retire himselfe within himselfe, the more seriously to consult with his owne Soule about the validitie of what was alledged and proved unto him;
as expecting no justice from a Dormant Judge: when he all the while did only retire himself within himself, the more seriously to consult with his own Soul about the validity of what was alleged and proved unto him;
because of the long impunitie of notorious offenders. David himselfe may seeme in some sort guiltie of the same vulgar error, Psal. 44. 23. Awake, why sleepest thou, O Lord? arise, cast us not off for ever.
Because of the long impunity of notorious offenders. David himself may seem in Some sort guilty of the same Vulgar error, Psalm 44. 23. Awake, why Sleepest thou, Oh Lord? arise, cast us not off for ever.
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Vse 2. Are we all to be tryed in the Day when the Bookes shall be opened? Let us then labour to get these Bookes cleared (so much as relateth to our particular Accompts) and crossed by the Blood of Iesus Christ, before that Day doth approach;
Use 2. are we all to be tried in the Day when the Books shall be opened? Let us then labour to get these Books cleared (so much as relateth to our particular Accounts) and crossed by the Blood of Iesus christ, before that Day does approach;
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It is a true Maxime, Qui negligit minima nunquam ditescet, He that neglects small things, shall never make a Rich man ▪ Who would thinke, that a Penny a day should within the compasse of a yeare amount to more then thirtie shillings? It is incredible,
It is a true Maxim, Qui negligit minima Never ditescet, He that neglects small things, shall never make a Rich man ▪ Who would think, that a Penny a day should within the compass of a year amount to more then thirtie shillings? It is incredible,
If Physicians will approve the former part for healthfull, good Husbands will justifie the latter part for thriftie. But especially it is good Divinitie, in relation to our spirituall Accompts;
If Physicians will approve the former part for healthful, good Husbands will justify the latter part for thrifty. But especially it is good Divinity, in Relation to our spiritual Accounts;
before the closing of his eyes, the clearing of his sinnes, that so to Morrow Morning he may arise dis-engaged and un-indebted for his former Offences.
before the closing of his eyes, the clearing of his Sins, that so to Morrow Morning he may arise disengaged and unindebted for his former Offences.
Lastly, let this teach us to be warie what we doe on Earth, as knowing and beleeving, that a Memoriall is kept in Heaven, of whatsoever we act here below.
Lastly, let this teach us to be wary what we do on Earth, as knowing and believing, that a Memorial is kept in Heaven, of whatsoever we act Here below.
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There is still a Project propounded on the Royall Exchange in London, wherein one offers (if meeting with proportionable encouragement for his paines) so ingenuously to contrive the matter, that every Letter written, shall with the same paines of the Writer instantly render a double impression, besides the Originall; each of which Inscript (for Transcript I cannot properly tearme it) shall be as faire and full,
There is still a Project propounded on the Royal Exchange in London, wherein one offers (if meeting with proportionable encouragement for his pains) so ingenuously to contrive the matter, that every letter written, shall with the same pains of the Writer instantly render a double impression, beside the Original; each of which Inscript (for Transcript I cannot properly term it) shall be as fair and full,
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as lively and legible as the Originall. Whether this will ever be really effected, or whether it will prove an Abortive, as most Designes of this nature, Time will tell.
as lively and legible as the Original. Whither this will ever be really effected, or whither it will prove an Abortive, as most Designs of this nature, Time will tell.
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One, in the Booke of our Conscience. The woman of Samaria s•id to her •ellow-Citizens, John 4. 29. Come see the man that told me all things that ever I did. Herein Hyperbolicall was her expression:
One, in the Book of our Conscience. The woman of Samaria s•id to her •ellow-Citizens, John 4. 29. Come see the man that told me all things that ever I did. Herein Hyperbolical was her expression:
Christ told her not all, but many things, and one thing too much for her, (without her serious repentance) namely, her unlawfull conversing with him who was not her Husband.
christ told her not all, but many things, and one thing too much for her, (without her serious Repentance) namely, her unlawful conversing with him who was not her Husband.
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but especially men in places of Legall Proceedings, (whether Iudiciall or Ministeriall officers therein) be minded of integritie in their carriage from my Text, and the occasion thereof, THE GRAND ASSIZES. Let Diligent Attorneyes so faithfully Solicite, let Painefull Solicitours so honestly Agitate, let Trustie Sheriffes so truly Impannell, let honest Iurie-men so conscionably give their Verdict, let faithfull Witnesses so sincerely Depose, let the Honourable and Learned Iudges so unpartially passe their Sentence, as knowing they must give an Account thereof to GOD in the Day when the Bookes are opened. AMEN. FINIS.
but especially men in places of Legal Proceedings, (whither Judicial or Ministerial Officers therein) be minded of integrity in their carriage from my Text, and the occasion thereof, THE GRAND ASSIZES. Let Diligent Attorneys so faithfully Solicit, let Painful Solicitous so honestly Agitate, let Trusty Sheriffs so truly Empanel, let honest Jurymen so Conscionably give their Verdict, let faithful Witnesses so sincerely Depose, let the Honourable and Learned Judges so unpartially pass their Sentence, as knowing they must give an Account thereof to GOD in the Day when the Books Are opened. AMEN. FINIS.
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