So that Religions Bills and Vndertakings ▪ have beene allwayes thought by some to exceed her Powers, bringing men to the condition of those ships which Plutarch saies the Stoiques were like, which after their valiant names and Inscriptions of Lyon, Elephant, Invincible were notwithstanding torne by common Tempests,
So that Religions Bills and Undertakings ▪ have been always Thought by Some to exceed her Powers, bringing men to the condition of those ships which Plutarch Says the Stoics were like, which After their valiant names and Inscriptions of lion, Elephant, Invincible were notwithstanding torn by Common Tempests,
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Halfe of that being true of the most eminent things which the Stoiques said of the best men, That they can neither quickly bee, nor quickly be understood.
Half of that being true of the most eminent things which the Stoics said of the best men, That they can neither quickly be, nor quickly be understood.
so spirituall promises, evident onely to spirituall minds, are wrapt & undiscovered to a Naturall & an eye born but once. Thus Afflictions which to the wicked are Miseries, to Gods Children appeare a kind of severe and not prayed for blessings,
so spiritual promises, evident only to spiritual minds, Are wrapped & undiscovered to a Natural & an eye born but once. Thus Afflictions which to the wicked Are Misery's, to God's Children appear a kind of severe and not prayed for blessings,
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and since they are meant onely as Cures, & are at once both Wound & Balsam, the faithfull are taught to number their favours by their stripes, and call whips Affection.
and since they Are meant only as Cures, & Are At once both Wound & Balsam, the faithful Are taught to number their favours by their stripes, and call whips Affection.
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Psal. 42 ) Yet is often found awaking his Lute; his different dayes were so divided betwixt the Coale and the Chalke, that in one David there seemes to be above one man:
Psalm 42) Yet is often found awaking his Lute; his different days were so divided betwixt the Coal and the Chalk, that in one David there seems to be above one man:
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and reckon all delights that are showrd from the Spirit, among those things which are to be pittied, saying to God himselfe, Thou hast put Gladnesse in my heart, more then when their Corn and their Wine increased.
and reckon all delights that Are showrd from the Spirit, among those things which Are to be pitied, saying to God himself, Thou hast put Gladness in my heart, more then when their Corn and their Wine increased.
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and Ioy Eminently, More Ioy; The shaded side has the condition of the flourishing wicked man, (if it be flourishing to grow up and thrive to the fire) Some Gladnesse or shadow of Gladnesse they have from their Corne and Wine. Lastly, the Pencill that drawes both these sides, Gods favour;
and Joy Eminently, More Joy; The shaded side has the condition of the flourishing wicked man, (if it be flourishing to grow up and thrive to the fire) some Gladness or shadow of Gladness they have from their Corn and Wine. Lastly, the Pencil that draws both these sides, God's favour;
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He that said that all villany contained a kind of Iustice in it, and wickednesse carried so much of the Magistrate, that it punishes every offender it makes such,
He that said that all villainy contained a kind of justice in it, and wickedness carried so much of the Magistrate, that it Punishes every offender it makes such,
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Such a serenenesse and Calme of thoughts, (pardon me if I say) such a prospect within, there is in an innocent and swept Breast, that as Origen is said to have thought Hell no more then a gald and eaten conscience,
Such a sereneness and Cam of thoughts, (pardon me if I say) such a prospect within, there is in an innocent and swept Breast, that as Origen is said to have Thought Hell no more then a galled and eaten conscience,
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for if he understood a serenity arising from the Contemplation of an humble and harmelesse soule, he might easily be corrected to this Christian Truth, that a good conscience is a Perpetuall Feast, and the Prophet might have found in the righteous what he incourages them to (in the 32 Psal. vers. ult.
for if he understood a serenity arising from the Contemplation of an humble and harmless soul, he might Easily be corrected to this Christian Truth, that a good conscience is a Perpetual Feast, and the Prophet might have found in the righteous what he encourages them to (in the 32 Psalm vers. ult.
Nor sayes He to the Loyall man, Thou hast in an unperjur'd Obedience allwayes liv'd under the Crowne, Thou hast not made thy Humour nor thy Fancy thy Scripture,
Nor Says He to the Loyal man, Thou hast in an unperjured obedience always lived under the Crown, Thou hast not made thy Humour nor thy Fancy thy Scripture,
therefore the discerning part of the nation and the Kingdomes Iudgements shall crowne thee with the brave name of Good Subject, and that's thy Comfort;
Therefore the discerning part of the Nation and the Kingdoms Judgments shall crown thee with the brave name of Good Subject, and that's thy Comfort;
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Nor saies he to the Liberall man, Thou hast feasted mee in the Poore, therefore all the Bread thou hast given mee in the Porch, I will send thee backe in full Harvests,
Nor Says he to the Liberal man, Thou hast feasted me in the Poor, Therefore all the Bred thou hast given me in the Porch, I will send thee back in full Harvests,
That a just man should expect Protection and Smiles from his God, is the whisper of naturall reason, it being congruous to the Divine nature (whose Image we are in this too) to affect and cherish what is most like it selfe.
That a just man should expect Protection and Smiles from his God, is the whisper of natural reason, it being congruous to the Divine nature (whose Image we Are in this too) to affect and cherish what is most like it self.
So that every Good man is the care and charge of the Almighty, by whom he is look't upon, not with that publicke love which he allowes his whole masse of creatures,
So that every Good man is the care and charge of the Almighty, by whom he is looked upon, not with that public love which he allows his Whole mass of creatures,
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Yet certainly (without losse of innocence) he does rejoyce with a Kind of Pitty at the Iudgements that fall only about him, not as they are his Enemies,
Yet Certainly (without loss of innocence) he does rejoice with a Kind of Pity At the Judgments that fallen only about him, not as they Are his Enemies,
And when he shall see Himselfe, the Devill, and the World stand conquer'd, and bound with distinct shackles, which his Graces and Integrity have fyled.
And when he shall see Himself, the devil, and the World stand conquered, and bound with distinct shackles, which his Graces and Integrity have filed.
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and then to be smil'd upon by that God, without whose leave nothing can hurt, who must consent before Poison can be more fatall then Cordials, who is so farre Master of all that pretends power, that all punishing Evill is but his Commissioner;
and then to be smiled upon by that God, without whose leave nothing can hurt, who must consent before Poison can be more fatal then Cordials, who is so Far Master of all that pretends power, that all punishing Evil is but his Commissioner;
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and Afflictions are Afflictions under Him, to have the Affection of Him to whose love the Best and Patterns of Mothers compar'd are cruell ( Mothers may forget, saith he himself) and the most naturall Heart a Rock, that has bid his little flocke not feare;
and Afflictions Are Afflictions under Him, to have the Affection of Him to whose love the Best and Patterns of Mother's compared Are cruel (Mother's may forget, Says he himself) and the most natural Heart a Rock, that has bid his little flock not Fear;
and since he has dy'd for his Children, certainly he will not sleepe against them, ( He that keepeth Israel does not so much as slumber. ) Lastly, to be not onely of Gods Pastures,
and since he has died for his Children, Certainly he will not sleep against them, (He that Keepeth Israel does not so much as slumber.) Lastly, to be not only of God's Pastures,
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This is so transcendent a Comfort that what Seneca said, was a brave thing, is here in some degree attain'd and compass't, To have the Infirmities of a Man,
This is so transcendent a Comfort that what Senecca said, was a brave thing, is Here in Some degree attained and compassed, To have the Infirmities of a Man,
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And then, because some Worme and no man, one so much slave to his false Gaine, that he calls God onely Good as he doth Fortune for being the richer by him;
And then, Because Some Worm and no man, one so much slave to his false Gain, that he calls God only Good as he does Fortune for being the Richer by him;
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And such a man when he sees a stript Christian, and so much Piety in Fetters, may say, Is this the man of a Ioyfull Condition? Call ye Hunger and Rags Felicity;
And such a man when he sees a stripped Christian, and so much Piety in Fetters, may say, Is this the man of a Joyful Condition? Call you Hunger and Rags Felicity;
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and are we to thinke our selves so much nearer Happinesse as we are nearer starving? I shall therforee conclude this Point by endeavouring satisfaction to both these Opposers;
and Are we to think our selves so much nearer Happiness as we Are nearer starving? I shall therforee conclude this Point by endeavouring satisfaction to both these Opposers;
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'Twas Care of Humane Bodies first brought the Lance and Probe into Surgery, and when God sadds thee with retiring, say not he wounds, but severely provides for thee.
'Twas Care of Humane Bodies First brought the Lance and Probe into Surgery, and when God sadds thee with retiring, say not he wounds, but severely provides for thee.
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His Favours ascend as his Sonne did, that procures them only to draw us and our devotions after them. So then a Pious man looking on himselfe with natures Eye, must needs view himselfe with jealousies & sadnesse;
His Favours ascend as his Son did, that procures them only to draw us and our devotions After them. So then a Pious man looking on himself with nature's Eye, must needs view himself with jealousies & sadness;
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God perhaps has not showr'd upon thee Grapes and Olives, or if he hath, has suffered them to be call'd back by Tempests, by Robbers, by some Vote or Ordinance (that is, by Printed and Enacted Robbery;) But then withall, God has denied thee those Vices and Humours which Wine and Olives might have beene abus'd to;
God perhaps has not showered upon thee Grapes and Olive, or if he hath, has suffered them to be called back by Tempests, by Robbers, by Some Vote or Ordinance (that is, by Printed and Enacted Robbery;) But then withal, God has denied thee those Vices and Humours which Wine and Olive might have been abused to;
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He onely gives them lesse, to forget them, and should he allwaies allow a flowing estate, we should perhaps so sinke in the bountifull stream, as to forget the Fountaine;
He only gives them less, to forget them, and should he always allow a flowing estate, we should perhaps so sink in the bountiful stream, as to forget the Fountain;
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and shall a Christian thinke himselfe forsaken, in the losse of these slender outside things, which some Morall Philosophers have throwne away? Say then in the first place, that when God denies the Godly man Plenty, He is noe harsher then if he denied him Pinacles and Quick-sands;
and shall a Christian think himself forsaken, in the loss of these slender outside things, which Some Moral Philosophers have thrown away? Say then in the First place, that when God Denies the Godly man Plenty, He is no harsher then if he denied him Pinnacles and Quicksands;
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and is sad that he is cast into the wretched condition of being likely to goe to heaven with more ease then Camells passe through Needles; So that Riches frequently becoming nothing but kneel'd for mischeifes,
and is sad that he is cast into the wretched condition of being likely to go to heaven with more ease then Camels pass through Needles; So that Riches frequently becoming nothing but kneeled for mischiefs,
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and Begg'd Evills, Things (at Best) of so doubtfull a Condition, that Tacitus could not tell whether 'twas the Anger or the Bounty of the Gods that denied them to the Germans; we may not measure a Christians comfort by these uncertaine and scarce-good things;
and Begged Evils, Things (At Best) of so doubtful a Condition, that Tacitus could not tell whither 'twas the Anger or the Bounty of the God's that denied them to the Germanes; we may not measure a Christians Comfort by these uncertain and scarce-good things;
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but then they are alwayes furnish'd with a vice-estate, and deputy Fortune, that which does the office of riches, Content: A name in whose thrifty size (as in Iewels) plenty is wrapt up;
but then they Are always furnished with a vice-estate, and deputy Fortune, that which does the office of riches, Content: A name in whose thrifty size (as in Jewels) plenty is wrapped up;
To have no Desires is to have all bestowed that Desires can reach at, & he that gives thee no appetite to the World, gives thee all the World, only not in Kind.
To have no Desires is to have all bestowed that Desires can reach At, & he that gives thee no appetite to the World, gives thee all the World, only not in Kind.
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Thy Pleasures cannot flow into Pleasures, Saint Ierom tells thee, thou canst not Transire à Deliciis in Delicias, Passe from Paradise to Blisse, from a Haven to a Port. And in another place, Thou canst not enjoy two Heavens :
Thy Pleasures cannot flow into Pleasures, Saint Jerom tells thee, thou Canst not Transire à Delicious in Delicias, Pass from Paradise to Bliss, from a Haven to a Port. And in Another place, Thou Canst not enjoy two Heavens:
Murmure not that these under-boughs of Comfort are not indulged thee, if thou hast Christ (in an holy sense) that he is thine, thou hast the whole Tree:
Murmur not that these under-boughs of Comfort Are not indulged thee, if thou hast christ (in an holy sense) that he is thine, thou hast the Whole Tree:
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As thou lookst upon thy Saviour not as on a single man but as Mankind (because he represented it in the flesh) so view him not as a single Comfort but as Comfort-kind,
As thou Lookest upon thy Saviour not as on a single man but as Mankind (Because he represented it in the Flesh) so view him not as a single Comfort but as Comfort-kind,
and that there is no dancing equall to dancing before the Ark; which mentions to me the Godly's Ioy considered Eminently, or in its degree of Comparison, More Gladnesse — Thou hast put more Gladnesse, my second part.
and that there is no dancing equal to dancing before the Ark; which mentions to me the Godly's Joy considered Eminently, or in its degree of Comparison, More Gladness — Thou hast put more Gladness, my second part.
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The Ioy of the Hypocrite is but for a Moment, having only these two Characters stampt on them by Saint Augustine, that they make wretched and Forsake ;
The Joy of the Hypocrite is but for a Moment, having only these two Characters stamped on them by Saint Augustine, that they make wretched and Forsake;
Security may give the Wicked some Truce and Cessation of Terrours, but what Solid and Compounded League is there betwixt the Wicked and himselfe? There is no Peace, saith my God, to the Wicked, Isaiah 48.22.
Security may give the Wicked Some Truce and Cessation of Terrors, but what Solid and Compounded League is there betwixt the Wicked and himself? There is no Peace, Says my God, to the Wicked, Isaiah 48.22.
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Such a clamorous conscience attends their Iollities, as in Rainebowes, so much thunder there is next to their most gawdy delights, that their very Mirth is scarce merry,
Such a clamorous conscience attends their Jollities, as in Rainbows, so much thunder there is next to their most Gaudy delights, that their very Mirth is scarce merry,
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Like the motion of one of the Orbes which they call Musicke but is Trepidation. Or else 'ts so fretted with Iealousies and suspicion of sharers, that 'tis not a Severe thing alone (which the Moralist would have it) but a Cruell.
Like the motion of one of the Orbs which they call Music but is Trepidation. Or Else it's so fretted with Jealousy's and suspicion of sharers, that it's not a Severe thing alone (which the Moralist would have it) but a Cruel.
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Looke now upon the Spirituall Ioy of the Godly, and you shall find it solid and massie, Full onely of it selfe, not stuft with Scruples, such as is so Divine, hath so much of Blisse and the Blessed Vision, that it whets,
Look now upon the Spiritual Joy of the Godly, and you shall find it solid and massy, Full only of it self, not stuffed with Scruples, such as is so Divine, hath so much of Bliss and the Blessed Vision, that it whets,
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If Mordecai mutter, the Trumpets sound harsh, Give him the Royall Robe, if one crawling Captive doe not put off to it, 'tis to the wearer but so much Sackcloth,
If Mordecai mutter, the Trumpets found harsh, Give him the Royal Robe, if one crawling Captive do not put off to it, it's to the wearer but so much sackcloth,
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See how much Carnall Gladnesse was hindered from being such by how little a disturbance. Looke next upon a Righteous heart, how firme and Collected is such a Brest;
See how much Carnal Gladness was hindered from being such by how little a disturbance. Looke next upon a Righteous heart, how firm and Collected is such a Breast;
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3. Lastly, the Condition of the Godly is most Ioyfull because it will be so; There will be a Time, when the great Divider of Right shall weigh out rewards,
3. Lastly, the Condition of the Godly is most Joyful Because it will be so; There will be a Time, when the great Divider of Right shall weigh out rewards,
and Iustice shall so ballance her now questioned Scales, that Righteousnes and Sinne shall as easily be distinguished by Enjoying and Suffering as they are naturally related to it,
and justice shall so balance her now questioned Scales, that Righteousness and Sin shall as Easily be distinguished by Enjoying and Suffering as they Are naturally related to it,
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when Pulpit Treasons, tedious vehement forsaking of Texts shall no longer be call'd Preaching to the Conscience; Nor barren Curiosities in Learning any more be Styl'd Depth;
when Pulpit Treasons, tedious vehement forsaking of Texts shall no longer be called Preaching to the Conscience; Nor barren Curiosities in Learning any more be Styled Depth;
When the Iust shall shine as the Sunne, and the Wicked I say not shall Shine, ('Tis some Comfort to be Tortur'd in Light ) but burne in Flames as Eternall as that God they have offended.
When the Just shall shine as the Sun, and the Wicked I say not shall Shine, (It's Some Comfort to be Tortured in Light) but burn in Flames as Eternal as that God they have offended.
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and views himselfe a Triumphant Saint (only under Age) he must needs reape Plenty of Ioy from his Faith, which instates a man in that which he expects even while he expects;
and views himself a Triumphant Saint (only under Age) he must needs reap Plenty of Joy from his Faith, which instates a man in that which he expects even while he expects;
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You see then, the Allmighty Places his Comforts here, does not hurle them, and gives him the Ioyfull Condition, not that Catches best, but that Lives so:
You see then, the Almighty Places his Comforts Here, does not hurl them, and gives him the Joyful Condition, not that Catches best, but that Lives so:
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He sets Crownes and Solid Gladnesse upon Righteous Hearts in this life, and Coronets of slender Ioy on Wicked ones, which mentions the Shaded side of my Text;
He sets Crowns and Solid Gladness upon Righteous Hearts in this life, and Coronets of slender Joy on Wicked ones, which mentions the Shaded side of my Text;
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Certainly as God forbids us to fall downe to Money and worship VVealth, so he will not himselfe make Riches so far an Idoll as to have the face of Blessings and not be such;
Certainly as God forbids us to fallen down to Money and worship VVealth, so he will not himself make Riches so Far an Idol as to have the face of Blessings and not be such;
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Pronounce not then of outward Accomplishment, and those things which Aristotle calls Ornament and Vernish to Vertue, That they doe but Act Goodness, that it may be said of Heathen prosperity that 'tis little more then a faire evill,
Pronounce not then of outward Accomplishment, and those things which Aristotle calls Ornament and Varnish to Virtue, That they do but Act goodness, that it may be said of Heathen Prosperity that it's little more then a fair evil,
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That nothing which the Wicked have is Good, as some say, Nothing is Theirs (the opinion of some twice Baptized but never Christened;) Thou mayest as well say that the same Crowne upon Constantine's Beleeving head was of Gold,
That nothing which the Wicked have is Good, as Some say, Nothing is Theirs (the opinion of Some twice Baptised but never Christened;) Thou Mayest as well say that the same Crown upon Constantine's Believing head was of Gold,
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For God in these low and just-good Things is an expos'd and every bodies God (as Tertullian calls him) and these runnings over of his mercies are as common as the Senses by which they are enjoyd:
For God in these low and just-good Things is an exposed and every bodies God (as Tertullian calls him) and these runnings over of his Mercies Are as Common as the Senses by which they Are enjoyed:
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Corne and Wine then and these poorer Favours have something in them towards Comforts, and our Saviour that was so severe an Interpreter, that he call'd A Glance Adultery, A Wish the Act, Pharisees and Doctors Vipers ;
Corn and Wine then and these Poorer Favours have something in them towards Comforts, and our Saviour that was so severe an Interpreter, that he called A Glance Adultery, A Wish the Act, Pharisees and Doctors Vipers;
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Yet He calls Glory the Thinnest of Good things, The Hypocrites reward (Mat. 6.) So that these Vnder Mercies are saint Ingredients of a pale Happines,
Yet He calls Glory the Thinnest of Good things, The Hypocrites reward (Mathew 6.) So that these Under mercies Are saint Ingredients of a pale Happiness,
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Yet certainly (not to envy the Stoique his delicacies) Riches and the govern'd Contents that grow from them considered meerly and lifted above the Abuses, they may be Rack't to good;
Yet Certainly (not to envy the Stoic his delicacies) Riches and the governed Contents that grow from them considered merely and lifted above the Abuses, they may be Racked to good;
But then they are poore Blessings, and no match for thine immortall spirit, Thou mayest not Marry the things of this World, they are too much thy Kindred, Things of thy Bloud, that is, thy Dust;
But then they Are poor Blessings, and no match for thine immortal Spirit, Thou Mayest not Marry the things of this World, they Are too much thy Kindred, Things of thy Blood, that is, thy Dust;
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for 'tis a Fortune, and Feare not a great Fortune, for 'tis a thing sent downe from above, which Casts mee on the Penicell that draws both the sides of the Text, Gods Favour Thou hast put Gladnesse, my last part, to be breifly dispatcht.
for it's a Fortune, and fear not a great Fortune, for it's a thing sent down from above, which Cast me on the Penicell that draws both the sides of the Text, God's Favour Thou hast put Gladness, my last part, to be briefly dispatched.
and if the Heathen Prayd downe their Poëms, and would scarce attempt an Epigram without an Invocation, certainely 'tis no huge Christianity to allow God as generall a Bounty as he hath a Presence.
and if the Heathen Prayed down their Poems, and would scarce attempt an Epigram without an Invocation, Certainly it's no huge Christianity to allow God as general a Bounty as he hath a Presence.
Thy Intellectualls are not the Births of thy sweat and Candles, but God hath shed a bigger Talent upon thy Soule, to try whether thou wilt improve it in a diffusive Communication,
Thy Intellectuals Are not the Births of thy sweat and Candles, but God hath shed a bigger Talon upon thy Soul, to try whither thou wilt improve it in a diffusive Communication,
Nor was it the Noise and Hats and Affection, and all the tumult of love from the Following and Vnjudging Multitude, that hath blowne thee to the Helme,
Nor was it the Noise and Hats and Affection, and all the tumult of love from the Following and Unjudging Multitude, that hath blown thee to the Helm,
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whether thou wilt obey & counsell thy Prince, or else like those Busy Wicked men in a dull ambition thinke Knight of a Shire signifies Emperour, and that in some poore market Village that sells Cheese and Voyces, thou wast Crown'd a Burgesse.
whither thou wilt obey & counsel thy Prince, or Else like those Busy Wicked men in a dull ambition think Knight of a Shire signifies Emperor, and that in Some poor market Village that sells Cheese and Voices, thou wast Crowned a Burgess.
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All you that stand before Princes are Iosephs raised for the good of your Countrymen. Whether then thy Condition be to possesse the Vineyard or to sweat in it;
All you that stand before Princes Are Joseph's raised for the good of your Countrymen. Whither then thy Condition be to possess the Vineyard or to sweat in it;
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and from the bottome of our either Erected or else suffering Soules ascribe to God the Father, Sonne and Holy Ghost, all Honour, Glory, Might, Majesty,
and from the bottom of our either Erected or Else suffering Souls ascribe to God the Father, Son and Holy Ghost, all Honour, Glory, Might, Majesty,
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