THese words are by this Author taken out of the Version of the Septuagint, Hab. 2.4. from which Version it doth appear, that they did not read the Hebrew as we do;
THese words Are by this Author taken out of the Version of the septuagint, Hab. 2.4. from which Version it does appear, that they did not read the Hebrew as we do;
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or the light of Nature, which doth sufficiently prove the existence of God unto us, for the invisible things of him from the Creation of the world are clearly seen, being understood by the things that are made,
or the Light of Nature, which does sufficiently prove the existence of God unto us, for the invisible things of him from the Creation of the world Are clearly seen, being understood by the things that Are made,
There he begins and there he ends: for as reason makes us capable of Faith; so Faith supports and guides us afterwards, for the Just shall live by faith:
There he begins and there he ends: for as reason makes us capable of Faith; so Faith supports and guides us afterwards, for the Just shall live by faith:
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1. First, as a belief of whatsoever is revealed by Gods Precepts, Prohibitions, Promises, Threatnings, &c. 2. As a trust and affiance in God according to that Revelation.
1. First, as a belief of whatsoever is revealed by God's Precepts, Prohibitions, Promises, Threatenings, etc. 2. As a trust and affiance in God according to that Revelation.
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and also him that made the body to provide cloathing, only he imploys himself according to Gods will in a just calling, he doth the business God requires,
and also him that made the body to provide clothing, only he employs himself according to God's will in a just calling, he does the business God requires,
The Government of the World is an unwieldy thing in the hands of a man, it is not for him to take thought for to morrow, who for ought he knows may dye to day;
The Government of the World is an unwieldy thing in the hands of a man, it is not for him to take Thought for to morrow, who for ought he knows may die to day;
There is no question left where Gods promise is engaged, there is no objection against faith, and therefore saith the prophet, Although the fig-tree shall not blossom,
There is no question left where God's promise is engaged, there is no objection against faith, and Therefore Says the Prophet, Although the Fig tree shall not blossom,
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and by this consideration he must live, by this End he must be governed, by this Promise he must be influenced, in every occasion, in every affair, in every concernment, That there is a reward for the righteous.
and by this consideration he must live, by this End he must be governed, by this Promise he must be influenced, in every occasion, in every affair, in every concernment, That there is a reward for the righteous.
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nay whatsoever is thought, without an actual or habitual influence from the hope of eternal Life, that which is no wise governed and designed by an aim at Heaven, that which is not intended in subordination to,
nay whatsoever is Thought, without an actual or habitual influence from the hope of Eternal Life, that which is no wise governed and designed by an aim At Heaven, that which is not intended in subordination to,
in them is Divine Providence concerned, and therefore how much more concerned in man? So that Athenagoras well concludes, That Divine Providence eyes every thing, every thing that appears and appears not, the small as well as the great.
in them is Divine Providence concerned, and Therefore how much more concerned in man? So that Athenagoras well concludes, That Divine Providence eyes every thing, every thing that appears and appears not, the small as well as the great.
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content to see a Father want a Friend, to see a Child want a Portion, that we might be patient when we see our friends wronged, our enemies prosper, our estates decay,
content to see a Father want a Friend, to see a Child want a Portion, that we might be patient when we see our Friends wronged, our enemies prosper, our estates decay,
and our charges encrease, that we might be content to do well, and to suffer ill, to be poor without advantages of growing rich, to be despised where we deserve honour, to be neglected where we should be advanced, to be sick and afflicted without hopes of recovery of health and felicity in the world;
and our charges increase, that we might be content to do well, and to suffer ill, to be poor without advantages of growing rich, to be despised where we deserve honour, to be neglected where we should be advanced, to be sick and afflicted without hope's of recovery of health and felicity in the world;
Go then and trust thy Wife and Children, thy Friends and Relations, thy Cares and Concernments with God, Leave thy fatherless Children, I will preserve them alive,
Go then and trust thy Wife and Children, thy Friends and Relations, thy Cares and Concernments with God, Leave thy fatherless Children, I will preserve them alive,
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And this is that royal faith that crowned Abraham and the ancient Patriarchs, who have placed the trophees of their faith and patience upon all their Relations, Interests,
And this is that royal faith that crowned Abraham and the ancient Patriarchs, who have placed the trophies of their faith and patience upon all their Relations, Interests,
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and wives contented to be divorced from their husbands, and children content to be disinherited by their Parents, rather than to violate Christian Faith, which sacrificeth all Interests and Concernments unto God.
and wives contented to be divorced from their Husbands, and children content to be disinherited by their Parents, rather than to violate Christian Faith, which Sacrificeth all Interests and Concernments unto God.
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It was a great trial wherewith God proved Abraham, Take now thy Son, thine only Son Isaac, and get thee into the Land of Moriah, and offer him there for a burnt-Offering.
It was a great trial wherewith God proved Abraham, Take now thy Son, thine only Son Isaac, and get thee into the Land of Moriah, and offer him there for a Burnt-offering.
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How many objections might Abraham have found against obedience in this case? How should God command a father to kill a Son, is not this contrary to all that can be of God? How should God command Abraham to slay that Son, in whom he had promised Abraham should be blest,
How many objections might Abraham have found against Obedience in this case? How should God command a father to kill a Son, is not this contrary to all that can be of God? How should God command Abraham to slay that Son, in whom he had promised Abraham should be blessed,
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yea and all the world besides Abraham? How should Gods Commands contradict Gods Promises? Or why should I obey a Command against a Promise of Grace, against all the bowels and pangs,
yea and all the world beside Abraham? How should God's Commands contradict God's Promises? Or why should I obey a Command against a Promise of Grace, against all the bowels and pangs,
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yea and laws of Nature? Thus might Abraham have pretended the promise, quarrelled with the command, questioned the authority and neglected the obligation in this case.
yea and laws of Nature? Thus might Abraham have pretended the promise, quarreled with the command, questioned the Authority and neglected the obligation in this case.
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he makes no delay, but riseth early in the morning, saddles his Ass, takes two young men and Isaac with him, journeys to the place where his Son was to be offered, not quarrelling with the precept during all the journey, he provides wood, he makes an Altar, he binds his Son, lays the wood in order,
he makes no Delay, but Riseth early in the morning, saddles his Ass, Takes two young men and Isaac with him, journeys to the place where his Son was to be offered, not quarreling with the precept during all the journey, he provides wood, he makes an Altar, he binds his Son, lays the wood in order,
but was strong in faith, giving glory to God, and being fully perswaded that what he had promised he was able to perform, accounting that God was able to raise him up even from the dead.
but was strong in faith, giving glory to God, and being Fully persuaded that what he had promised he was able to perform, accounting that God was able to raise him up even from the dead.
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To part with Life, Liberty, Estate, Inheritance, and all for the Christian Faith by faith, was become so ordinary in the Primitive Times, that it became a fashion to be ambitious of Martyrdom.
To part with Life, Liberty, Estate, Inheritance, and all for the Christian Faith by faith, was become so ordinary in the Primitive Times, that it became a fashion to be ambitious of Martyrdom.
And thus you see here Faith lives in these three Acts, 1. It expects all from God; 2. Trusts all with God; 3. Sacrificeth all unto him: To which we may add,
And thus you see Here Faith lives in these three Acts, 1. It expects all from God; 2. Trusts all with God; 3. Sacrificeth all unto him: To which we may add,
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though in shame and dishonour, but looks above all these things, reposeth upon God, enjoys him and its self too in patience, according to that of our Saviour, In your patience possess ye your souls.
though in shame and dishonour, but looks above all these things, reposes upon God, enjoys him and its self too in patience, according to that of our Saviour, In your patience possess you your Souls.
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it is the spirit of the upper world that subdues and overcomes the lower; it is an influence from Heaven that sublimates and raiseth us above the earth.
it is the Spirit of the upper world that subdues and overcomes the lower; it is an influence from Heaven that sublimates and Raiseth us above the earth.
Who is he that overcometh the world, but he that believeth Jesus is the Son of God? It's true, the Ancient Patriarchs have left the monuments of their Faith built upon the ruines of all their worldly Interests, Estates, Honours, Liberty and Life it self:
Who is he that Overcometh the world, but he that Believeth jesus is the Son of God? It's true, the Ancient Patriarchs have left the monuments of their Faith built upon the ruins of all their worldly Interests, Estates, Honours, Liberty and Life it self:
And it may not well be denied, but that some of the Philosophers lived at far greater rates, and were of a far more excellent spirit than many Christians are;
And it may not well be denied, but that Some of the Philosophers lived At Far greater rates, and were of a Far more excellent Spirit than many Christians Are;
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the same life and immortality that he placed in every mans eye, in the very middle of heaven, the same did they in some measure discover under the and fringes of the earth,
the same life and immortality that he placed in every men eye, in the very middle of heaven, the same did they in Some measure discover under thee and fringes of the earth,
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I will not go so far as Justin Martyr, who in his first Apologie saith, that Christ was partly known unto Socrates, and in his second Apologie affirms, that Christ is that wisdom whereof all men participate,
I will not go so Far as Justin Martyr, who in his First Apology Says, that christ was partly known unto Socrates, and in his second Apology affirms, that christ is that Wisdom whereof all men participate,
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and Abraham, Ananias, Accarias, and Misael amongst the Barbarians: But this I'le affirm, that whatsoever was done well by the Heathen, it was so done by virtue of some part of that truth which Christ did fully reveal;
and Abraham, Ananias, Accarias, and Misael among the Barbarians: But this I'll affirm, that whatsoever was done well by the Heathen, it was so done by virtue of Some part of that truth which christ did Fully reveal;
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they had some broken beams of truth through a cloud, but he uncovered the Sun it self, they had strong and vehement conjectures of many things which he made certain and infallible,
they had Some broken beams of truth through a cloud, but he uncovered the Sun it self, they had strong and vehement Conjectures of many things which he made certain and infallible,
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1. First, Faith overcomes the Lusts of the flesh, For our Conversation is in Heaven, saith the Apostle, from whence we look for a Saviour, the Lord Jesus Christ.
1. First, Faith overcomes the Lustiest of the Flesh, For our Conversation is in Heaven, Says the Apostle, from whence we look for a Saviour, the Lord jesus christ.
Faith enlightens the mind, purifies the heart, ennobles the affections, alters the whole frame and disposition of the soul, carries a man into another world, possesses the mind with other thoughts, acquaints him with other things, furnishes him with new desires, places him in another state;
Faith enlightens the mind, Purifies the heart, ennobles the affections, alters the Whole frame and disposition of the soul, carries a man into Another world, Possesses the mind with other thoughts, acquaints him with other things, furnishes him with new Desires, places him in Another state;
and lickt the dust, is now raised above all his brutish Lusts, and appears strange to all his Carnal desires, he hath God always before his eyes, Heaven is daily in his thoughts, eternity sinks into his mind, the joys of the Angels, the contents of the Saints, the meditation of a blessed immortality, warm his heart every morning,
and licked the dust, is now raised above all his brutish Lustiest, and appears strange to all his Carnal Desires, he hath God always before his eyes, Heaven is daily in his thoughts, eternity sinks into his mind, the Joys of the Angels, the contents of the Saints, the meditation of a blessed immortality, warm his heart every morning,
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and wallow in foul and impure desires, by Faith we know that Christ shall change our vile bodies that they may be fashioned like unto his glorious body.
and wallow in foul and impure Desires, by Faith we know that christ shall change our vile bodies that they may be fashioned like unto his glorious body.
Unto Faith every thing speaks Reason that speaks against the flesh, Faith never wants an argument to stop the mouth of a gaping Lust, it is a spring of a living Water to quench the heat of carnal desires, to extinguish the flames of fleshly lusts.
Unto Faith every thing speaks Reason that speaks against the Flesh, Faith never Wants an argument to stop the Mouth of a gaping Lust, it is a spring of a living Water to quench the heat of carnal Desires, to extinguish the flames of fleshly Lustiest.
He that could never have earth enough while he had earth only in his eye, doth presently acknowledge himself satisfied as soon as he hath gained a view of Heaven;
He that could never have earth enough while he had earth only in his eye, does presently acknowledge himself satisfied as soon as he hath gained a view of Heaven;
as they fly aloft, and are gazed upon, but no sooner doth Faith open the eye but this dream is at an end, no sooner is the sense of Heaven and the true fear of God awakened in the soul,
as they fly aloft, and Are gazed upon, but no sooner does Faith open the eye but this dream is At an end, no sooner is the sense of Heaven and the true Fear of God awakened in the soul,
and how should I live upon that which must dye? how should that establish the soul, which hath it self no establishment? how should that be a foundation for me, which hath no foundation for it self? Cast your eyes round about you, upon the riches, wealth,
and how should I live upon that which must die? how should that establish the soul, which hath it self no establishment? how should that be a Foundation for me, which hath no Foundation for it self? Cast your eyes round about you, upon the riches, wealth,
and preferments of this world, and behold they are in a continual motion to corruption, they are in a daily flux, the waters do not hasten faster to the Sea,
and preferments of this world, and behold they Are in a continual motion to corruption, they Are in a daily flux, the waters do not hasten faster to the Sea,
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Have Crowns and Scepters exempted any man from death, from the beginning of the world to this time? have riches ever made a man immortal? hath health ever made a man wise? or have great preferments ever given a man great content? Behold, Solomon hath long since put off his Crown,
Have Crowns and Sceptres exempted any man from death, from the beginning of the world to this time? have riches ever made a man immortal? hath health ever made a man wise? or have great preferments ever given a man great content? Behold, Solomon hath long since put off his Crown,
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Thus Faith views all things in the wane, it sees them all in motion and decay, that lets the world pass as it will pass, it leaves that which leaves it,
Thus Faith views all things in the wane, it sees them all in motion and decay, that lets the world pass as it will pass, it leaves that which leaves it,
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nothing that another hath which it would desire to bereave him of, and therefore envieth not, doth not value the loss of any thing so much as to bear malice against him that made a man a loser.
nothing that Another hath which it would desire to bereave him of, and Therefore Envieth not, does not valve the loss of any thing so much as to bear malice against him that made a man a loser.
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But now these are not a Christians great concernments, these are not the care of Faith, these are not the charge of love, these are not the things that are studied, designed, contrived, contended for in the spiritual World, in that World where every Christian hath his Coversation;
But now these Are not a Christians great concernments, these Are not the care of Faith, these Are not the charge of love, these Are not the things that Are studied, designed, contrived, contended for in the spiritual World, in that World where every Christian hath his Conversation;
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if it will build my house, inrich my family, gain me interest in the world, give me reputation with them that can prefer me, let it destroy my neighbor, let it injure my brother, let it insnare my friend, let it damn my soul, all is well done that is done with success for this world.
if it will built my house, enrich my family, gain me Interest in the world, give me reputation with them that can prefer me, let it destroy my neighbour, let it injure my brother, let it ensnare my friend, let it damn my soul, all is well done that is done with success for this world.
This is the guise of this world, and when we fall into this confusion, this tempest, this heap of mischief, disquiets, where every thing is thrown into disorder and confusion, where every thing is in battel against another, no wonder if all the passions of Hell, pride, revenge, &c. do then break in upon us when we are fallen into the midst of them;
This is the guise of this world, and when we fallen into this confusion, this tempest, this heap of mischief, disquiets, where every thing is thrown into disorder and confusion, where every thing is in battle against Another, no wonder if all the passion of Hell, pride, revenge, etc. do then break in upon us when we Are fallen into the midst of them;
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Here we dwell like them that stand upon the top of a hill, above the Regions of the Clouds, that see it thunder and lighten, snow and storm here below,
Here we dwell like them that stand upon the top of a hill, above the Regions of the Clouds, that see it thunder and lighten, snow and storm Here below,
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whatsoever we lose in the world, Faith shews us that the loss is not considerable; whatsoever we hope for in another, Faith assures us of that our Hope;
whatsoever we loose in the world, Faith shows us that the loss is not considerable; whatsoever we hope for in Another, Faith assures us of that our Hope;
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And thus Faith is the greatest security of our lives, the great ease of our hearts, the only strength and support of our souls, that which thou desirest is the highest thing that is,
And thus Faith is the greatest security of our lives, the great ease of our hearts, the only strength and support of our Souls, that which thou Desirest is the highest thing that is,
it hears not the report of danger, i• feels not the smart of poverty, it is not affrighted at the noise of wars, it i• not shaken with the fear of death, i• hath nothing of its own here below, i• hath laid up nothing in this Castle,
it hears not the report of danger, i• feels not the smart of poverty, it is not affrighted At the noise of wars, it i• not shaken with the Fear of death, i• hath nothing of its own Here below, i• hath laid up nothing in this Castle,
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or it that Garrison, it hath left no part of • mans heart within the walls of a fair house, in the shadows of pleasant walks, in the scent of a bed of flowers, it hath lockt up nothing of the soul in an iron coffin,
or it that Garrison, it hath left no part of • men heart within the walls of a fair house, in the shadows of pleasant walks, in the scent of a Bed of flowers, it hath locked up nothing of the soul in an iron coffin,
What is this O my Soul, saith Faith, that thou longest for, whither do the wings of thy desire carry thee away? what mean thy peevish heart, thy angry desires, thy vehement longings? behold Heaven is before thee,
What is this O my Soul, Says Faith, that thou longest for, whither do the wings of thy desire carry thee away? what mean thy peevish heart, thy angry Desires, thy vehement longings? behold Heaven is before thee,
behold all that God hath, and God himself too is thine, lay up thy Contents with God, put all thy interest into his hands, think of no satisfaction below eternal happiness,
behold all that God hath, and God himself too is thine, lay up thy Contents with God, put all thy Interest into his hands, think of no satisfaction below Eternal happiness,
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and the applause of this world, drink up the rotten breath of the multitude, and feed upon popular air, let sensual and unclean persons strive in their prophane riots,
and the applause of this world, drink up the rotten breath of the multitude, and feed upon popular air, let sensual and unclean Persons strive in their profane riots,
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Having shewed what it is to live by faith, and also the great advantages of so living, to the end I may make my discourse of this subject more compleat, I will add the hinderances or impediments of that life,
Having showed what it is to live by faith, and also the great advantages of so living, to the end I may make my discourse of this Subject more complete, I will add the hindrances or impediments of that life,
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which differs not from the Apostles sense, where we are commanded to flee youthful lusts. Every man is naturally a stranger to spiritual things, for the natural man receiveth not the things of the spirit of God.
which differs not from the Apostles sense, where we Are commanded to flee youthful Lustiest. Every man is naturally a stranger to spiritual things, for the natural man receives not the things of the Spirit of God.
But much more are they estranged from these things, and with greatest difficulties are they brought to any sense or feeling, any taste and liking of them, who have long lived the life of sense.
But much more Are they estranged from these things, and with greatest difficulties Are they brought to any sense or feeling, any taste and liking of them, who have long lived the life of sense.
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in both which regards we exceed the measures of Gods promises, and consequently set our hearts beside the foundation of Faith, which cannot stand but upon such a promise.
in both which regards we exceed the measures of God's promises, and consequently Set our hearts beside the Foundation of Faith, which cannot stand but upon such a promise.
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Now herein is the excess and errour of mens desires, every man would be great, every man would be rich, honourable and noble, every man would possess the greatest estate, the noblest honours, and the highest preferments:
Now herein is the excess and error of men's Desires, every man would be great, every man would be rich, honourable and noble, every man would possess the greatest estate, the Noblest honours, and the highest preferments:
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but this is a design which cannot be performed, because it is not promised, and being there is in this case no promise from God, there can be no faith in man;
but this is a Design which cannot be performed, Because it is not promised, and being there is in this case no promise from God, there can be no faith in man;
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Now do thou judge impartially, who ever thou art, whether this be not thy condition? Is it not thy design to get a great estate? herein thou canst not live by faith,
Now do thou judge impartially, who ever thou art, whither this be not thy condition? Is it not thy Design to get a great estate? herein thou Canst not live by faith,
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Now alas my friends, are we not all much to blame in these things? Do we not stretch our desires in earthly things further than God hath intended his promises? How few are there that can be content with that which is moderate,
Now alas my Friends, Are we not all much to blame in these things? Do we not stretch our Desires in earthly things further than God hath intended his promises? How few Are there that can be content with that which is moderate,
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though that which is such be more sufficient than that which is too much? Behold the poor man (the Porter) that carries thy burthen in the streets, he is as satisfied as thou that ownest the burthen it self, that is, he is really as rich,
though that which is such be more sufficient than that which is too much? Behold the poor man (the Porter) that carries thy burden in the streets, he is as satisfied as thou that ownest the burden it self, that is, he is really as rich,
no wonder if he be full of uncertainties, doubts, fears, disquiets, without faith, without hope, without assurance, without comfort, where he is gone so far that he hath left God behind him,
no wonder if he be full of uncertainties, doubts, fears, disquiets, without faith, without hope, without assurance, without Comfort, where he is gone so Far that he hath left God behind him,
we are generally very forward and impatient, very greedy and importunate for our ends, we are not willing to stay Gods time for our portions and allotments in this world.
we Are generally very forward and impatient, very greedy and importunate for our ends, we Are not willing to stay God's time for our portions and allotments in this world.
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so importunate in her demands of her Husband, that she puts a patient man into a passion, Am I in Gods stead, who hath with-held from thee the fruit of the womb?
so importunate in her demands of her Husband, that she puts a patient man into a passion, Am I in God's stead, who hath withheld from thee the fruit of the womb?
If an Enemy hath wounded our honors stained and blemished our reputation by a false report, O how passionately do we long to meet, to convince, to assault that man!
If an Enemy hath wounded our honours stained and blemished our reputation by a false report, Oh how passionately do we long to meet, to convince, to assault that man!
they are unto our flesh like fire, which we instantly snatch from the smell of the flame, not having patience to endure to be singed, much less to be scorch'd with a keen affliction.
they Are unto our Flesh like fire, which we instantly snatch from the smell of the flame, not having patience to endure to be singed, much less to be scorched with a keen affliction.
But then Gods own time must be waited for, we must not number minutes, we must not determine moments, we must not prescribe times and seasons unto God;
But then God's own time must be waited for, we must not number minutes, we must not determine moments, we must not prescribe times and seasons unto God;
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Faith looks at its portion afar off, views Canaan from Pisgah, and Heaven from Canaan, it is the subsistence of things not seen, whereas they have all they stand in need of under their hands;
Faith looks At its portion afar off, views Canaan from Pisgah, and Heaven from Canaan, it is the subsistence of things not seen, whereas they have all they stand in need of under their hands;
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Thus doth the rich man rejoice in his present Fortune, and the charms of his own heart, Soul thou hast much Goods laid up for many years, take thine ease, eat, drink, and be merry.
Thus does the rich man rejoice in his present Fortune, and the charms of his own heart, Soul thou hast much Goods laid up for many Years, take thine ease, eat, drink, and be merry.
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and had lockt up his Content in his own possession, and what need of living by Faith where there was fruition? What need of hope, where there was enjoyment? What need of borrowing contents from the expectation of what was future,
and had locked up his Content in his own possession, and what need of living by Faith where there was fruition? What need of hope, where there was enjoyment? What need of borrowing contents from the expectation of what was future,
It is weakness that makes us lay hold on strength, and sense of poverty that gives us the desire of being rich, according to that of the Prophet, In their afflictions they will seek me early.
It is weakness that makes us lay hold on strength, and sense of poverty that gives us the desire of being rich, according to that of the Prophet, In their afflictions they will seek me early.
Therefore saith the Prophet, Wo unto them that rise up early in the morning, that they may follow strong drink, that continue until night while wine inflame them.
Therefore Says the Prophet, Woe unto them that rise up early in the morning, that they may follow strong drink, that continue until night while wine inflame them.
then they were so far from regarding the words of Gods mouth, that is, Living by promise, that is, by Faith, that they regarded not the work of his hands, Charge them that are rich in this World, that they be not high-minded, nor trust in uncertain riches,
then they were so Far from regarding the words of God's Mouth, that is, Living by promise, that is, by Faith, that they regarded not the work of his hands, Charge them that Are rich in this World, that they be not High-minded, nor trust in uncertain riches,
The Apostle in the sixth to the Ephesians styles Faith a shield, and to this shield addes many other parts of Christian Armour, which supposeth that the life of Faith is a warfare, is a Military Condition,
The Apostle in the sixth to the Ephesians styles Faith a shield, and to this shield adds many other parts of Christian Armour, which Supposeth that the life of Faith is a warfare, is a Military Condition,
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but against Principalities and Powers, and therefore take unto you the whole Armour of God, &c. Stand, having your loins girt about with truth, above all things taking the shield of faith, whereby ye shall be able to quench all the fiery darts of the wicked, &c. First, Observe here we are engaged against mighty enemies, Principalities and Powers; and they also against us:
but against Principalities and Powers, and Therefore take unto you the Whole Armour of God, etc. Stand, having your loins girded about with truth, above all things taking the shield of faith, whereby you shall be able to quench all the fiery darts of the wicked, etc. First, Observe Here we Are engaged against mighty enemies, Principalities and Powers; and they also against us:
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Behold the Psalmist in a strong exercise of faith, and see what a multitude of various passions and workings attend that exercise, As the Hart panteth after the waterbrooks,
Behold the Psalmist in a strong exercise of faith, and see what a multitude of various passion and workings attend that exercise, As the Heart pants After the Waterbrooks,
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Behold here what a multitude of strong pangs, vehement strivings, various passions, mighty fluctuations and commotions there have been in the exercise of this good mans faith.
Behold Here what a multitude of strong pangs, vehement strivings, various passion, mighty fluctuations and commotions there have been in the exercise of this good men faith.
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3. After this motion towards God, behold a return unto himself, a dispute with his own heart, a doubt within his own breast, a quarrel in his own soul: verse the fifth.
3. After this motion towards God, behold a return unto himself, a dispute with his own heart, a doubt within his own breast, a quarrel in his own soul: verse the fifth.
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it sometimes makes our sleep short, and the nights long, our dreams troublesome, and our wakings painful, it makes a pale face and a thin visage, a thoughtful heart, (not of it self,
it sometime makes our sleep short, and the nights long, our dreams troublesome, and our wakings painful, it makes a pale face and a thin visage, a thoughtful heart, (not of it self,
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In the mean time faith causes deep thoughts, strong affections, vehement longings, it wakens every eye, it strengthens every nerve, it exercises every power, it tryes every grace, it actuates all the vigours of the soul,
In the mean time faith Causes deep thoughts, strong affections, vehement longings, it wakens every eye, it strengthens every nerve, it exercises every power, it tries every grace, it actuates all the vigours of the soul,
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5. We are diverted from the exercise and life of faith by the guise and humour of the world, which is the reason why the Apostle exhorts us thus, Be not conformed to this world,
5. We Are diverted from the exercise and life of faith by the guise and humour of the world, which is the reason why the Apostle exhorts us thus, Be not conformed to this world,
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I made, says he, great works, I builded me houses, I planted me Vineyards, I made me Gardens and Orchards, I planted trees in them of all kinds, I made me pools of water, I got me servants and maidens, great possessions of great and small cattel;
I made, Says he, great works, I built me houses, I planted me Vineyards, I made me Gardens and Orchards, I planted trees in them of all Kinds, I made me pools of water, I god me Servants and maidens, great possessions of great and small cattle;
2. We see one or other of our neighbours by these means growing rich, and acquiring wealth, he builds houses, he buyes land, he raises his family, he lives high,
2. We see one or other of our neighbours by these means growing rich, and acquiring wealth, he builds houses, he buys land, he raises his family, he lives high,
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and these designs thus laid, they imploy our heads, our hearts, our hands in the getting of riches and honours, they lay God aside, they remove heaven out of our thoughts, they banish truth out of our mouths, they throw justice out of our feet, they cut off the sinews of faith, they extinguish every spark of love, they fill our hearts with covetousness,
and these designs thus laid, they employ our Heads, our hearts, our hands in the getting of riches and honours, they lay God aside, they remove heaven out of our thoughts, they banish truth out of our mouths, they throw Justice out of our feet, they Cut off the sinews of faith, they extinguish every spark of love, they fill our hearts with covetousness,
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no, nor doth it speak vehemently in the pulpit, nor is it loud, and clamorous in prayer, it is not cryed up for zeal and godliness, for gifts and utterance;
no, nor does it speak vehemently in the pulpit, nor is it loud, and clamorous in prayer, it is not cried up for zeal and godliness, for Gifts and utterance;
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but it is a silent, humble, hidden thing that dwells at home, that prays in the closet, that sighs within its own breast, that lives hard and low, mean and obscure, teacheth a man how to eat pulse,
but it is a silent, humble, hidden thing that dwells At home, that prays in the closet, that sighs within its own breast, that lives hard and low, mean and Obscure, Teaches a man how to eat pulse,
5. We are imposed upon by the guise of the world, where we see men labouring with all their might for secular things, successful oftentimes in that labour, and valued for that success.
5. We Are imposed upon by the guise of the world, where we see men labouring with all their might for secular things, successful oftentimes in that labour, and valued for that success.
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Thus I have dispatched what I had to say of the excellency of Faith, and the impediments of living by it, I am now to discourse of the evil of Infidelity; and that,
Thus I have dispatched what I had to say of the excellency of Faith, and the impediments of living by it, I am now to discourse of the evil of Infidelity; and that,
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and more particularly an unbelief of those promises, or those parts of Divine Revelations, which are the great pillars of our Faith and Hope, such as tell us in general, that there is a providence that concerns it self in us,
and more particularly an unbelief of those promises, or those parts of Divine Revelations, which Are the great pillars of our Faith and Hope, such as tell us in general, that there is a providence that concerns it self in us,
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and indeed so far, that the belief of these things is not properly any part of faith at all, being that these things are no where particularly revealed,
and indeed so Far, that the belief of these things is not properly any part of faith At all, being that these things Are no where particularly revealed,
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and by so doing withdraws us unto the uttermost distance and estrangement from God. There is no man upon earth but what he acts willingly he acts in hope;
and by so doing withdraws us unto the uttermost distance and estrangement from God. There is no man upon earth but what he acts willingly he acts in hope;
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And this is largely proved by Arnobius against the Heathen, who denied the believing of the Christians, that there was nothing ever done by any of themselves,
And this is largely proved by Arnobius against the Heathen, who denied the believing of the Christians, that there was nothing ever done by any of themselves,
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unless he be assured that a heaven there is to support his soul in that self-denial? Alas, no man is content to be miserable for nought, no man is miserable,
unless he be assured that a heaven there is to support his soul in that self-denial? Alas, no man is content to be miserable for nought, no man is miserable,
The very Apostles of Christ and Christ himself lookt through the miseries of this life, upon the felicities of that which is to come, they eyed the recompence of reward, saw the joy that was set before them,
The very Apostles of christ and christ himself looked through the misery's of this life, upon the felicities of that which is to come, they eyed the recompense of reward, saw the joy that was Set before them,
while we look not at the things which are seen, but at the things which are not seen, &c. There are none of the calamities of this world that come to a good man at a dear rate, all the afflictions of this life are cheap and easie when we consider the recompence of reward:
while we look not At the things which Are seen, but At the things which Are not seen, etc. There Are none of the calamities of this world that come to a good man At a dear rate, all the afflictions of this life Are cheap and easy when we Consider the recompense of reward:
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But now what shall draw that man to God, whom everlasting rewards do not draw to his duty? What shall engage that man to labour, who doth not expect any reward? (Behold) the pleasures of this world, ease, riot and wantonness come and court an Infidel,
But now what shall draw that man to God, whom everlasting rewards do not draw to his duty? What shall engage that man to labour, who does not expect any reward? (Behold) the pleasures of this world, ease, riot and wantonness come and court an Infidel,
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and why should this Infidel refuse these pleasures, while he expects nothing better than they are for this refusal? They smile in his face, they fawn upon his eye, they drop into his lips, they enchant his ear, they whisper all contents unto him,
and why should this Infidel refuse these pleasures, while he expects nothing better than they Are for this refusal? They smile in his face, they fawn upon his eye, they drop into his lips, they enchant his ear, they whisper all contents unto him,
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and what hath he to countervail the loss of these delights while he believes no other besides these only? Come on profane (say the herd of Infidels) let us speedily use the Creature as in youth, let us fill our selves with costly wine,
and what hath he to countervail the loss of these delights while he believes no other beside these only? Come on profane (say the heard of Infidels) let us speedily use the Creature as in youth, let us fill our selves with costly wine,
let us crown our selves with rose-buds before they be withered, let none of us go without his part of jollity, let us leave tokens of our joyfulness in every place,
let us crown our selves with rosebuds before they be withered, let none of us go without his part of jollity, let us leave tokens of our joyfulness in every place,
for this is our portion and our lot, Wisd. 2.6, 7, 8, 9. Again, suppose afflictions fall upon an unbelieving man, suppose he be called to suffer for God,
for this is our portion and our lot, Wisdom 2.6, 7, 8, 9. Again, suppose afflictions fallen upon an unbelieving man, suppose he be called to suffer for God,
for to what end should he yield to suffer for any thing, that cannot believe that any sufferings are rewarded? 'Tis true, Moses refused to be called the Son of Pharaohs Daughter,
for to what end should he yield to suffer for any thing, that cannot believe that any sufferings Are rewarded? It's true, Moses refused to be called the Son of Pharaohs Daughter,
Whereas Infidelity lets loose all the sins and temptations in the world upon us, (and by so doing withdraws us from Cod) Infidelity will curse God, blaspheme truth, deride the Gospel, flatter mens lusts, court the corruption of a Tyrant, oppress the poor, and stamp upon Justice:
Whereas Infidelity lets lose all the Sins and temptations in the world upon us, (and by so doing withdraws us from Cod) Infidelity will curse God, Blaspheme truth, deride the Gospel, flatter men's Lustiest, court the corruption of a Tyrant, oppress the poor, and stamp upon justice:
and where we do not receive the influences of those operations, where we do not feel the inward powers of Gods spirit inclining our hearts Godward, there we soon grow into estrangement from God.
and where we do not receive the influences of those operations, where we do not feel the inward Powers of God's Spirit inclining our hearts Godward, there we soon grow into estrangement from God.
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Now it is Faith that draws down the influences of Gods spirit upon us; Faith carries up the soul in a holy confidence into the gracious presence of God,
Now it is Faith that draws down the influences of God's Spirit upon us; Faith carries up the soul in a holy confidence into the gracious presence of God,
and where no prayer is, there is no promise of Gods spirit, and where none of this spirit, there are we utterly estranged from God; estranged by infidelity and unbelief.
and where no prayer is, there is no promise of God's Spirit, and where none of this Spirit, there Are we utterly estranged from God; estranged by infidelity and unbelief.
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It is a remakable Scripture, that ranks the fearful with the unbelieving, and the unbelieving with the abominable, the Murtherer and the Whoremonger, the Sorcerer, the Idolater, and the Liar.
It is a remarkable Scripture, that ranks the fearful with the unbelieving, and the unbelieving with the abominable, the Murderer and the Whoremonger, the Sorcerer, the Idolater, and the Liar.
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but by his promise? and how doth the promise support, but by being believed? and where not believed, there Gods Word cannot encourage, there Gods promise cannot revive, there eternal rewards cannot strengthen.
but by his promise? and how does the promise support, but by being believed? and where not believed, there God's Word cannot encourage, there God's promise cannot revive, there Eternal rewards cannot strengthen.
So that, upon that account the Covenant seal'd by Christs blood, the miracles performed by Christs spirit, the promises of eternal joys, eternal joys themselves, signifie nothing to an unbelieving man;
So that, upon that account the Covenant sealed by Christ blood, the Miracles performed by Christ Spirit, the promises of Eternal Joys, Eternal Joys themselves, signify nothing to an unbelieving man;
and not to be tempted to do an injury, to supplant a neighbour, to tread one step awry of the way of Justice, no not to take up a great Fortune, not to gather up a Crown, not to cut a Scepter out of a thorny hedge.
and not to be tempted to do an injury, to supplant a neighbour, to tread one step awry of the Way of justice, no not to take up a great Fortune, not to gather up a Crown, not to Cut a Sceptre out of a thorny hedge.
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It is something strange indeed, but yet so it is, there is a fear in unbelief, which is that very thing that doth dispirit and disenable us from well doing,
It is something strange indeed, but yet so it is, there is a Fear in unbelief, which is that very thing that does dispirit and disenable us from well doing,
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And this unbelief produces fear, and fear produces care, and care issues in sorrow, and this sorrow wounds his heart, weakens his spirit, disquiets his rest,
And this unbelief produces Fear, and Fear produces care, and care issues in sorrow, and this sorrow wounds his heart, weakens his Spirit, disquiets his rest,
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Alas, says fear, If I speak truth, this man will frown, and that great man will be offended, &c. Alas, says the man, what shall I do? I have great charges and little gains;
Alas, Says Fear, If I speak truth, this man will frown, and that great man will be offended, etc. Alas, Says the man, what shall I do? I have great charges and little gains;
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great payments, and small wages, how shall I support my Family? how shall I feed my Children? how shall I maintain my credit and reputation? will the singer of Providence spin? and will Gods hand toil for me? shall I be fed with a Ravens Bill? or will the Clouds drop down Manna for me? Alas!
great payments, and small wages, how shall I support my Family? how shall I feed my Children? how shall I maintain my credit and reputation? will the singer of Providence spin? and will God's hand toil for me? shall I be fed with a Ravens Bill? or will the Clouds drop down Manna for me? Alas!
Saul must be wiser than God, and spare the best of the spoil of the Amalekites, or else God could not sufficiently furnish him with Flocks, nor himself with Sacrifices.
Saul must be Wiser than God, and spare the best of the spoil of the Amalekites, or Else God could not sufficiently furnish him with Flocks, nor himself with Sacrifices.
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and this fear flows from unbelief, and this unbelief withdraws us from God. 4. Unbelief sends us to the things of this world, to those frail, transitory things, for our portion;
and this Fear flows from unbelief, and this unbelief withdraws us from God. 4. Unbelief sends us to the things of this world, to those frail, transitory things, for our portion;
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This, this is the thing that makes riches dear unto us, that puts a value upon the enjoyments of this World, that sets a lustre upon the Honours and Pleasures of Earth;
This, this is the thing that makes riches dear unto us, that puts a valve upon the enjoyments of this World, that sets a lustre upon the Honours and Pleasures of Earth;
Turn your eyes into the world a little, and behold men lye on heaps, the world lies in confusion, every man scrambling for the greatest share, every man striving for the greatest part and interest in the World.
Turn your eyes into the world a little, and behold men lie on heaps, the world lies in confusion, every man scrambling for the greatest share, every man striving for the greatest part and Interest in the World.
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How many pine away with worldly care? how many burn with a greedy desire? how many consume in fretful envy? how many languish away in discontent, meerly because they cannot be great,
How many pine away with worldly care? how many burn with a greedy desire? how many consume in fretful envy? how many languish away in discontent, merely Because they cannot be great,
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He cannot be believed what he speaks, he cannot be trusted what he vows, he may not be confided in when he smiles, he cannot be understood either in word or action, being nothing within but frauds, deceits, cruelties, wrongs, oppressions, and all manner of evils.
He cannot be believed what he speaks, he cannot be trusted what he vows, he may not be confided in when he smiles, he cannot be understood either in word or actium, being nothing within but frauds, Deceits, cruelties, wrongs, oppressions, and all manner of evils.
He that doth not value Heaven, cannot value truth, mercy, or goodness, the estate of his friend, the reputation of his father, the safety of his Prince, the good of his Country, the life of his brother, all these things signifie nothing,
He that does not valve Heaven, cannot valve truth, mercy, or Goodness, the estate of his friend, the reputation of his father, the safety of his Prince, the good of his Country, the life of his brother, all these things signify nothing,
Infidelity shall stick at nothing whatsoever, it will value no mans life, it will boggle at no mans blood, it will strain at no mans estate, it will scruple at no mans reputation.
Infidelity shall stick At nothing whatsoever, it will valve no men life, it will boggle At no men blood, it will strain At no men estate, it will scruple At no men reputation.
Now though Vaninus dislike these definitions (and no wonder, that he who at bottom was enemy to Providence it self, should not be well pleased with the definition of it) yet any of them serve well enough to express my meaning, who by Providence understand no more than that power, wisdom and counsel of God, preserving, ordering and governing of all things, persons and affairs to certain ends and purposes according as seems best unto him.
Now though Vaninus dislike these definitions (and no wonder, that he who At bottom was enemy to Providence it self, should not be well pleased with the definition of it) yet any of them serve well enough to express my meaning, who by Providence understand no more than that power, Wisdom and counsel of God, preserving, ordering and governing of all things, Persons and affairs to certain ends and Purposes according as seems best unto him.
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1. Please to turn your eyes back a little upon the nature of God, and consider the reason of Providence, (à priori) and here you will see that Gods nature is such, that there being a God there must be a Providence also;
1. Please to turn your eyes back a little upon the nature of God, and Consider the reason of Providence, (à priori) and Here you will see that God's nature is such, that there being a God there must be a Providence also;
Goodness as such is communicative of it self, and therefore cannot be supposed having made the world, to sit still and not concern it self in it, especially considering that there is infinite power ready at hand to execute what infinite wisdom shall contrive,
goodness as such is communicative of it self, and Therefore cannot be supposed having made the world, to fit still and not concern it self in it, especially considering that there is infinite power ready At hand to execute what infinite Wisdom shall contrive,
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much less can it be supposed that God made the world, and then presently deserted it after it was made, that he left those things to be governed by chance that he had made by wisdom.
much less can it be supposed that God made the world, and then presently deserted it After it was made, that he left those things to be governed by chance that he had made by Wisdom.
and how is he not to be concerned where he is so much interested? Who ever saw a wise and a gracious Father unconcerned in the lives, actions and affairs of his children;
and how is he not to be concerned where he is so much interested? Who ever saw a wise and a gracious Father unconcerned in the lives, actions and affairs of his children;
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and how should the common Father of the world, from whom natural Fathers derive their inclinations, be unconcerned in the ordering and government of his Creation in the world? Especially considering that Gods wisdom is never weary with seeing,
and how should the Common Father of the world, from whom natural Father's derive their inclinations, be unconcerned in the ordering and government of his Creation in the world? Especially considering that God's Wisdom is never weary with seeing,
It is no trouble to Divine Wisdom to have an eye to every affair, no burden to his Power to order what he sees, nothing tedious to his Goodness thus to imploy his wisdom and power,
It is no trouble to Divine Wisdom to have an eye to every affair, no burden to his Power to order what he sees, nothing tedious to his goodness thus to employ his Wisdom and power,
night for the wild beast and day for man and them that are tame to feed in, do shew so much of the wisdom of God, that the Psalmist makes a stand upon this contemplation,
night for the wild beast and day for man and them that Are tame to feed in, do show so much of the Wisdom of God, that the Psalmist makes a stand upon this contemplation,
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The access and recess of the Sun, the vicissitudes of Winter and Summer, Spring and Autumn, give us Seed-time and Harvest, Corn and Wine in due season:
The access and recess of the Sun, the vicissitudes of Winter and Summer, Spring and Autumn, give us Seedtime and Harvest, Corn and Wine in due season:
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and so cold in the middle Regions as to thicken those vapours into clouds, and those clouds into rain to water and refresh, to enrich and impregnate the earth.
and so cold in the middle Regions as to thicken those vapours into Clouds, and those Clouds into rain to water and refresh, to enrich and impregnate the earth.
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From the Air let us dive into the water, and behold the common receptacle of them, to wit, the Sea, is, 1. an universal treasure and fountain of moisture: 2. It is the great store-house of Fish,
From the Air let us dive into the water, and behold the Common receptacle of them, to wit, the Sea, is, 1. an universal treasure and fountain of moisture: 2. It is the great storehouse of Fish,
Their sexes, their generation, their birth, their shape, their life, their instincts, their sympathies and antipathies do all so effectually conspire for their own good,
Their sexes, their generation, their birth, their shape, their life, their instincts, their sympathies and antipathies do all so effectually conspire for their own good,
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and for the use of men, and that without their own wisdome or contrivance, that it is evident and clear, that there is a Superiour Providence that teaches the fowls of the Air to build their nests in high or hidden places, to lay their eggs, to hatch their young,
and for the use of men, and that without their own Wisdom or contrivance, that it is evident and clear, that there is a Superior Providence that Teaches the fowls of the Air to built their nests in high or hidden places, to lay their eggs, to hatch their young,
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1. Miracles, that is, visible Effects done in the world above and contrary to the power of Nature, do clearly prove that there are in the world, wisdom and power supernatural, that is, the wisdom and power of God, which we here call Providence.
1. Miracles, that is, visible Effects done in the world above and contrary to the power of Nature, do clearly prove that there Are in the world, Wisdom and power supernatural, that is, the Wisdom and power of God, which we Here call Providence.
What abundance of the wisdom and power of God was there in the bringing of the Jews out of Aegypt, in the events that came upon them in the wilderness,
What abundance of the Wisdom and power of God was there in the bringing of the jews out of Egypt, in the events that Come upon them in the Wilderness,
and afterwards in their own Land? He that had seen the plagues of Aegypt, the swarms of Lice, the armies of Frogs, the legions of Caterpillars, the storms of Fire and Hail, the First-born of Aegypt all die in a night,
and afterwards in their own Land? He that had seen the plagues of Egypt, the swarms of Lice, the armies of Frogs, the legions of Caterpillars, the storms of Fire and Hail, the Firstborn of Egypt all die in a night,
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He that had seen the light, and heard the thunder, and smelt the smoak, felt the shaking of Mount Sinai, and seen the face of Moses descending from the Mount gilded with light, could not have put off the belief of a Providence, without putting off humane nature also;
He that had seen the Light, and herd the thunder, and smelled the smoke, felt the shaking of Mount Sinai, and seen the face of Moses descending from the Mount gilded with Light, could not have put off the belief of a Providence, without putting off humane nature also;
He that shall consider that Christ was conceived by the Holy Ghost, born of a Virgin, acted as great Miracles in his life as was acted at his birth, lived without sin, died as he lived, rose again after death, ascended in a visible glory unto heaven after his resurrection,
He that shall Consider that christ was conceived by the Holy Ghost, born of a Virgae, acted as great Miracles in his life as was acted At his birth, lived without since, died as he lived, rose again After death, ascended in a visible glory unto heaven After his resurrection,
1. The Jews are sent down into Aegypt by the Providence of God, and by the same Providence they are delivered out of Aegypt, the self same day that that deliverance was foretold.
1. The jews Are sent down into Egypt by the Providence of God, and by the same Providence they Are Delivered out of Egypt, the self same day that that deliverance was foretold.
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3. Abiathar is turned out of the Priesthood by Solomon; and this was done, that he might fulfil the word of the Lord, which he spoke concerning the house of Eli.
3. Abiathar is turned out of the Priesthood by Solomon; and this was done, that he might fulfil the word of the Lord, which he spoke Concerning the house of Eli.
And by thus doing fulfilled a Prophecy fix'd upon Josiah by name, (though long before Josiah was born) which had thus cryed, O Altar, Altar, thus saith the Lord,
And by thus doing fulfilled a Prophecy fixed upon Josiah by name, (though long before Josiah was born) which had thus cried, Oh Altar, Altar, thus Says the Lord,
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Behold a Child shall be born unto the house of David, Josiah by name, and upon thee shall he offer the Priests of the high places, that burn incense upon thee,
Behold a Child shall be born unto the house of David, Josiah by name, and upon thee shall he offer the Priests of the high places, that burn incense upon thee,
Moses is unveiled in Christ, for in and by him are all the promises made good, all the prophecies fulfill'd, all the types of the Law exprest, all the shadows uncovered, all its mysteries revealed, all its darknesses unridled,
Moses is unveiled in christ, for in and by him Are all the promises made good, all the prophecies fulfilled, all the types of the Law expressed, all the shadows uncovered, all its Mysteres revealed, all its Darknesses unbridled,
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He is the Priest whom those Priests typified, his death is that Sacrifice which those Sacrifices shadowed, he is now entred into the Holy of Holies whereof that Holy of Holies was but a Type,
He is the Priest whom those Priests typified, his death is that Sacrifice which those Sacrifices shadowed, he is now entered into the Holy of Holies whereof that Holy of Holies was but a Type,
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And behold, there is no Nation under Heaven so much under the characters of displeased Providence, under the vengeance of angry zeal, as that Nation is;
And behold, there is no nation under Heaven so much under the characters of displeased Providence, under the vengeance of angry zeal, as that nation is;
a Nation without a Country, a People without a Lord, Citizens without a City, every where despised, every where hated, every where oppressed, every where hissed and trampled upon.
a nation without a Country, a People without a Lord, Citizens without a city, every where despised, every where hated, every where oppressed, every where hissed and trampled upon.
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What shall we say when we hear that Haman was hanged upon that Tree, which he had reared up for Mordecai? What shall we say when we hear that Pilate, who shed Christ's blood to gratifie the Jews, is upon accusation of the Jews recall'd by Vitellius, censured, deprived, banished to Vienna, and there kills himself in that banishment? What shall we say when we remember the Year Eighty Eight,
What shall we say when we hear that Haman was hanged upon that Tree, which he had reared up for Mordecai? What shall we say when we hear that Pilate, who shed Christ's blood to gratify the jews, is upon accusation of the jews Recalled by Vitellius, censured, deprived, banished to Vienna, and there kills himself in that banishment? What shall we say when we Remember the Year Eighty Eight,
when we view the mighty Armado tumbling in the waves, and see the Winds and the Waters fight by Gods command (certainly) against Gods enemies? What shall we think when we recollect the discovery of the Powder Treason,
when we view the mighty Armado tumbling in the waves, and see the Winds and the Waters fight by God's command (Certainly) against God's enemies? What shall we think when we recollect the discovery of the Powder Treason,
an Age of wonders, an Aera of marvels, a time when marvels were scarce miraculous, because they were frequent, and when wonders were not wonderful because ordinary.
an Age of wonders, an Era of marvels, a time when marvels were scarce miraculous, Because they were frequent, and when wonders were not wondered Because ordinary.
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Why art thou heedless in thy work? Why art thou negligent in thy station? Why art thou asleep upon thy guard? Dost thou not know who set thee there? and to what end thou wast there set? And dost thou not remember, that God that hath set thee where thou art, hath given thee an enployment in the world;
Why art thou heedless in thy work? Why art thou negligent in thy station? Why art thou asleep upon thy guard? Dost thou not know who Set thee there? and to what end thou wast there Set? And dost thou not Remember, that God that hath Set thee where thou art, hath given thee an enployment in the world;
and how much doth it concern us, who have much work to do, to see our selves well employed? A little Fly hath but a little soul, she hath but the life of a Fly to lose,
and how much does it concern us, who have much work to do, to see our selves well employed? A little Fly hath but a little soul, she hath but the life of a Fly to loose,
and yet what pains will she take, how many thousand ways will she flutter with her wings, to save that life? And Ant is a very small and little Creature,
and yet what pains will she take, how many thousand ways will she flutter with her wings, to save that life? And Ant is a very small and little Creature,
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and yet what labour, what pains doth it take, to preserve a little soul, and to lay up provision for a short life? But thou, O Man, thou art framed after Gods Image, thou rulest the Creatures,
and yet what labour, what pains does it take, to preserve a little soul, and to lay up provision for a short life? But thou, Oh Man, thou art framed After God's Image, thou Rulest the Creatures,
Nor doth God in this particular say less of himself than Reason and the voice of Nature say of him, For he giveth to all life, and breath, and all things:
Nor does God in this particular say less of himself than Reason and the voice of Nature say of him, For he gives to all life, and breath, and all things:
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so S. Paul; and David breaks out into an astonishment upon this consideration; Thy Righteousness is like the great mountains, thy Judgments are a great deep:
so S. Paul; and David breaks out into an astonishment upon this consideration; Thy Righteousness is like the great Mountains, thy Judgments Are a great deep:
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The fowls of the air have no treasure yet they are rich, they have no barns and yet they have store, they neither sow nor reap yet they eat and drink in and by the Providence of God;
The fowls of the air have no treasure yet they Are rich, they have no Barns and yet they have store, they neither sow nor reap yet they eat and drink in and by the Providence of God;
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and paints the lillies of the field beyond the Glory of Solomon. And thus God by his Providence preserves things animate and inanimate too, he preserves being and order in the things which only be, he gives food and nourishment to that which sprouts and grows out of the earth,
and paints the lilies of the field beyond the Glory of Solomon. And thus God by his Providence preserves things animate and inanimate too, he preserves being and order in the things which only be, he gives food and nourishment to that which sprouts and grows out of the earth,
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And therefore sing unto the Lord with thanksgiving, sing praise upon the harp unto our God, who covereth the heavens with clouds, who prepareth rain for the earth, who maketh grass to grow upon the mountains, he giveth to the beast his food,
And Therefore sing unto the Lord with thanksgiving, sing praise upon the harp unto our God, who Covereth the heavens with Clouds, who Prepareth rain for the earth, who makes grass to grow upon the Mountains, he gives to the beast his food,
the poor is not despised in Gods sight, the needy is not forgotten by Gods Love, he doth not slight the Cause of a poor, helpless, oppressed person:
the poor is not despised in God's sighed, the needy is not forgotten by God's Love, he does not slight the Cause of a poor, helpless, oppressed person:
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The Justice of the poor is alwayes Justice in Gods eye, though seldom in mans: The Righteousness of the oppressed is right before him, though not before men;
The justice of the poor is always justice in God's eye, though seldom in men: The Righteousness of the oppressed is right before him, though not before men;
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for God righteously judges every mans right, he sees the afflictions of the afflicted, he pities the miseries of the miserable, he hears the crying of the poor,
for God righteously judges every men right, he sees the afflictions of the afflicted, he pities the misery's of the miserable, he hears the crying of the poor,
He is not snatched from one thing by the intervening of another, he is not taken off from a former affair by the rising up of a latter, former things do not make him forget what is to come,
He is not snatched from one thing by the intervening of Another, he is not taken off from a former affair by the rising up of a latter, former things do not make him forget what is to come,
and therefore the wagging of every hair, the flight of every Fly, every gust of Wind, every Title over thy head, every pebble under thy feet, must be governed and ordered by that Providence that orders man;
and Therefore the wagging of every hair, the flight of every Fly, every gust of Wind, every Title over thy head, every pebble under thy feet, must be governed and ordered by that Providence that order man;
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The word here translated Sparrows, are, as Musculus tells us, all little Birds: Whence we learn, that there are no Birds so little, no not even those Birds, two whereof are sold for one farthing,
The word Here translated Sparrows, Are, as Musculus tells us, all little Birds: Whence we Learn, that there Are no Birds so little, no not even those Birds, two whereof Are sold for one farthing,
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Observe 1. Our ways are before Gods very eye, and the eye cannot but see what is before it. 2. Observe, That all our ways whatsoever, are before Gods eye;
Observe 1. Our ways Are before God's very eye, and the eye cannot but see what is before it. 2. Observe, That all our ways whatsoever, Are before God's eye;
our sleeps and watches, our lying down and our rising up, our ends and interests, our designs and actions, our rests and labours, our rising in the morning, our labours in the day,
our sleeps and watches, our lying down and our rising up, our ends and interests, our designs and actions, our rests and labours, our rising in the morning, our labours in the day,
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for all these, and whatsoever else is like unto them, is understood by the ways of Man. 3. Observe, That Gods eye doth not cast a superficial glance, his eye doth not slide upon the surface of our actions,
for all these, and whatsoever Else is like unto them, is understood by the ways of Man. 3. Observe, That God's eye does not cast a superficial glance, his eye does not slide upon the surface of our actions,
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but his eyebeams pierce into the deep of our thoughts and designs, and therefore he is said to ponder, For the ways of man are before the eyes of the Lord,
but his eyebeams pierce into the deep of our thoughts and designs, and Therefore he is said to ponder, For the ways of man Are before the eyes of the Lord,
He had before put an hard Question, The heart is deceitful above all things and desperately wicked, who can know it? And yet he had no sooner asked it,
He had before put an hard Question, The heart is deceitful above all things and desperately wicked, who can know it? And yet he had no sooner asked it,
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even good and evil, to his own ends and purposes. And those Reasons are these: 1. All actions and affairs are the actions and affairs of his Creatures.
even good and evil, to his own ends and Purposes. And those Reasons Are these: 1. All actions and affairs Are the actions and affairs of his Creatures.
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the Sea springs from little drops, and the Clouds that cover the face of the Sun, pour down long and violent tempests upon us, do at first begin in single atomes, in small and invisible exhalations.
the Sea springs from little drops, and the Clouds that cover the face of the Sun, pour down long and violent tempests upon us, do At First begin in single Atoms, in small and invisible exhalations.
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Behold a little Bird sitting upon the leaf of a Tree, a puff of Wind moves the leaf, the leaf moving the Bird flies, the flight of the Bird moves a discourse,
Behold a little Bird sitting upon the leaf of a Tree, a puff of Wind moves the leaf, the leaf moving the Bird flies, the flight of the Bird moves a discourse,
and in this discourse a question starts, the starting of this question brings a dispute, and the dispute brings a quarrel, and this quarrel brings a Duel between very friends,
and in this discourse a question starts, the starting of this question brings a dispute, and the dispute brings a quarrel, and this quarrel brings a Duel between very Friends,
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It were not good (if it were possible to be otherwise) that this eye should sleep where God is awake, at least that Divine Providence should do any thing which thou shouldest not consider.
It were not good (if it were possible to be otherwise) that this eye should sleep where God is awake, At least that Divine Providence should do any thing which thou Shouldst not Consider.
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but thus much is certain, whatsoever the Relators intend (which I confess I think to be very ill) yet would the things be considerable if the Relations were true:
but thus much is certain, whatsoever the Relators intend (which I confess I think to be very ill) yet would the things be considerable if the Relations were true:
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and to say always as that old Jew did, who in every affair was wont to say, And this also shall be for good, to say that act is well done that is done by God.
and to say always as that old Jew did, who in every affair was wont to say, And this also shall be for good, to say that act is well done that is done by God.
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How many are there in the world that quarrel with all that God doth? that are always whining and complaining against Gods government, accusing his Care of neglect, his Wisdom of folly,
How many Are there in the world that quarrel with all that God does? that Are always whining and complaining against God's government, accusing his Care of neglect, his Wisdom of folly,
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and how should men give us satisfaction? We are never placed where we would, we are too much on one hand or too much on the other, we are either too far off this friend,
and how should men give us satisfaction? We Are never placed where we would, we Are too much on one hand or too much on the other, we Are either too Far off this friend,
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behold, I stand here ready for thy service, I am prepared for any imployment, I am girt for any encounter, raise me or depress me, lift me up or throw me down, send me to the right or to the left, I am thine,
behold, I stand Here ready for thy service, I am prepared for any employment, I am girded for any encounter, raise me or depress me, lift me up or throw me down, send me to the right or to the left, I am thine,
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Thou can'st not deny thine own glory, and therefore thou can'st not govern me amiss, who always esteem my self well used, where I serve thine honour in the world,
Thou Canst not deny thine own glory, and Therefore thou Canst not govern me amiss, who always esteem my self well used, where I serve thine honour in the world,
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and therefore would alwayes be mending Gods work, and pretend to do better for him than he can do for himself, naming God always, but always meaning themselves.
and Therefore would always be mending God's work, and pretend to do better for him than he can do for himself, naming God always, but always meaning themselves.
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See then, a Christian (as Epictetus hath observed some where of a wise man) hath something in him to receive every thing to his advantage, he hath within him a well of living water which sweetens every thing he drinks,
See then, a Christian (as Epictetus hath observed Some where of a wise man) hath something in him to receive every thing to his advantage, he hath within him a well of living water which sweetens every thing he drinks,
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the next thing to be enquired into, is whether this same Providence that concerns it self in all things and affairs, do equally and in like degrees engage it self in all things wherein it is concerned?
the next thing to be inquired into, is whither this same Providence that concerns it self in all things and affairs, do equally and in like Degrees engage it self in all things wherein it is concerned?
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(viz.) that there are several measures and degrees of Divine Providence in relation to several Creatures, the most remarkable whereof I shall insist upon in these propositions:
(viz.) that there Are several measures and Degrees of Divine Providence in Relation to several Creatures, the most remarkable whereof I shall insist upon in these propositions:
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The argument is taken à fortiori, If God takes care of that which is less worthy and becoming his care, much more will he do so of that which is more worthy;
The argument is taken à fortiori, If God Takes care of that which is less worthy and becoming his care, much more will he do so of that which is more worthy;
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and therefore since even the beasts, even the least of birds are govern'd by Divine Care, much more must the highest of Creatures in this world be under the same watch.
and Therefore since even the beasts, even the least of Birds Are governed by Divine Care, much more must the highest of Creatures in this world be under the same watch.
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This rather proves than destroyes what I say, for since God values no Creature as it is to him, (for he needeth not the most worthy of Creatures to add to him) but as they are in themselves,
This rather Proves than Destroys what I say, for since God value's no Creature as it is to him, (for he needs not the most worthy of Creatures to add to him) but as they Are in themselves,
therefore doth God carry on these ends, which man only of all the Creatures in the world is capable of, by a singular particular care, more than it doth engage it self in towards any other Creature in the world.
Therefore does God carry on these ends, which man only of all the Creatures in the world is capable of, by a singular particular care, more than it does engage it self in towards any other Creature in the world.
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Now these particular instances of the preaching of the Gospel, the promise of eternal life, the effusion of Gods holy spirit, the life, death, resurrection and intercession of Christ are the clearest rayes of Divine Providence that ever shone in the world, they are supernatural beams of the Sun of Righteousness;
Now these particular instances of the preaching of the Gospel, the promise of Eternal life, the effusion of God's holy Spirit, the life, death, resurrection and Intercession of christ Are the Clearest rays of Divine Providence that ever shone in the world, they Are supernatural beams of the Sun of Righteousness;
Aliter reges ac regna respicit Dei Providentia, aliter privatos, says Grotius in Matth. 10. Divine Providence doth respect Kings and Kingdoms, otherwise than it doth respect private persons.
Aliter reges ac regna respicit Dei Providentia, aliter privatos, Says Grotius in Matthew 10. Divine Providence does respect Kings and Kingdoms, otherwise than it does respect private Persons.
1. Kings and publick persons do represent God, and therefore called Gods, I have said ye are Gods. And St. Paul speaking of the Supreme Magistrate tells us, That he is the Minister of God:
1. Kings and public Persons do represent God, and Therefore called God's, I have said you Are God's And Saint Paul speaking of the Supreme Magistrate tells us, That he is the Minister of God:
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as intrusted with that power, and as in that imployment Gods peculiar charge and care; those whom he sets to govern others, are more immediately governed by himself:
as Entrusted with that power, and as in that employment God's peculiar charge and care; those whom he sets to govern Others, Are more immediately governed by himself:
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and that for the pollution of the Altar at Bethel. And Jeremiah the Prophet (for Prophets also are publick persons, being sent upon publick concerns) is sanctified from the womb,
and that for the pollution of the Altar At Bethel. And Jeremiah the Prophet (for prophets also Are public Persons, being sent upon public concerns) is sanctified from the womb,
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and a particular Providence fixt upon him before he brake from between the knees: For thus saith the Lord, Before I formed thee in the belly I knew thee,
and a particular Providence fixed upon him before he brake from between the knees: For thus Says the Lord, Before I formed thee in the belly I knew thee,
And thus much for the second measure of Divine Providence, which consists in that special regard that Divine Providence in this world (for so far only my discourse means) bears unto publick persons more than unto persons altogether private.
And thus much for the second measure of Divine Providence, which consists in that special regard that Divine Providence in this world (for so Far only my discourse means) bears unto public Persons more than unto Persons altogether private.
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3. The third degree of this same Providence is that which observes, governs, protects wise and good men whether publick or private more than any that are not so.
3. The third degree of this same Providence is that which observes, governs, protects wise and good men whither public or private more than any that Are not so.
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He knows (viz.) he doth particularly approve the works of the Righteous, and upon that approbation doth particularly defend and protect them in their works.
He knows (viz.) he does particularly approve the works of the Righteous, and upon that approbation does particularly defend and Pact them in their works.
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'Tis true indeed, as an exception from a general Rule, and upon particular occasion, The Righteous may be troubled on every side, yet not distressed; perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroy'd.
It's true indeed, as an exception from a general Rule, and upon particular occasion, The Righteous may be troubled on every side, yet not distressed; perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed.
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The Platonists tell us, That as men change their natures, and grow better or worse, so have they higher or lower Genii, or Angels, to observe and attend them.
The Platonists tell us, That as men change their nature's, and grow better or Worse, so have they higher or lower Genii, or Angels, to observe and attend them.
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for them do those swift Messengers of God go forth and return, For are they not all ministring Spirits, sent forth for them that shall be Heirs of salvation?
for them do those swift Messengers of God go forth and return, For Are they not all ministering Spirits, sent forth for them that shall be Heirs of salvation?
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Enoch walked with God (sayes the Text) and he was not, for God took him. God had so great a regard to a good man in an evil world, that he took him from men unto himself, by a rare and miraculous translation.
Enoch walked with God (Says the Text) and he was not, for God took him. God had so great a regard to a good man in an evil world, that he took him from men unto himself, by a rare and miraculous Translation.
The Angels of the Lord could not destroy Sodom, till Lot was set out of the skirts of that destruction, Haste thee, escape thither (to Zoar) for I cannot do any thing till thou be come thither.
The Angels of the Lord could not destroy Sodom, till Lot was Set out of the skirts of that destruction, Haste thee, escape thither (to Zoar) for I cannot do any thing till thou be come thither.
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It is a known Story that Marcus the Emperour relates in Justin Martyr 's second Apology, That the Armies of the Romans being parch'd with intolerable thirst for five days together, having (during that time) had no water at all, was instantly refreshed by the prayers of the Christians;
It is a known Story that Marcus the Emperor relates in Justin Martyr is second Apology, That the Armies of the Roman being parched with intolerable thirst for five days together, having (during that time) had no water At all, was instantly refreshed by the Prayers of the Christians;
or a Hawk, or a Dog, beyond the life of a Page or a Groom. From the second degree of Providence, watching over publick persons more than private, we learn,
or a Hawk, or a Dog, beyond the life of a Page or a Groom. From the second degree of Providence, watching over public Persons more than private, we Learn,
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How great respect and reverence is to be had to them, and how great violence it is to Divine Providence to slight or hurt those persons, in whom that Providence is mainly concern'd.
How great respect and Reverence is to be had to them, and how great violence it is to Divine Providence to slight or hurt those Persons, in whom that Providence is mainly concerned.
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Cursed is he that swears a false oath to get a great estate, that wrongs his neighbour that he may be rich, that debauches an Heir that he may buy his Lands, that flatters any mans sin that he may gain his favour,
Cursed is he that swears a false oath to get a great estate, that wrongs his neighbour that he may be rich, that Debauches an Heir that he may buy his Lands, that flatters any men since that he may gain his favour,
He will hunt thee in all thy bypaths, he will trace all thy crooked steps, he will find out all thy doublings, he will discover all thy shifts, he will discern all thy lies, he will confute all thy policies, he will make thee a fool where thou thoughtest to be wise,
He will hunt thee in all thy bypaths, he will trace all thy crooked steps, he will find out all thy doublings, he will discover all thy shifts, he will discern all thy lies, he will confute all thy policies, he will make thee a fool where thou thoughtest to be wise,
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but what was the end of this courteous cruelty? how did smiling villany prove at the last? Let not his hoary head go down to the grave in peace, for that in peace he shed the blood of war,
but what was the end of this courteous cruelty? how did smiling villainy prove At the last? Let not his hoary head go down to the grave in peace, for that in peace he shed the blood of war,
SERMON IV. Preached at Westminster before the honourable House of Commons, Janu. 30. 1664. LAMENT. 4.5. The breath of our nostrils, the anointed of the Lord was taken in their pits, of whom we said, Ʋnder his shadow we shall live among the heathen.
SERMON IV. Preached At Westminster before the honourable House of Commons, January 30. 1664. LAMENT. 4.5. The breath of our nostrils, the anointed of the Lord was taken in their pits, of whom we said, Ʋnder his shadow we shall live among the heathen.
THE Jews tell us, that the spirit of the Lord departed from Jacob upon his sorrow for the loss of his Son Joseph, and that the spirit resteth not but upon a glad and grateful mind;
THE jews tell us, that the Spirit of the Lord departed from Jacob upon his sorrow for the loss of his Son Joseph, and that the Spirit rests not but upon a glad and grateful mind;
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and every word to be spoken by the mouth of a gaping wound. Israel had now a great while agoe been carried into Babylon, and now Babylon was come to Judah, and Jerusalem the Metropolis of Judah had been a great while besieged by the Babylonians without, wasted and consumed by Famine within, many times had they endured the assaults of their enemies,
and every word to be spoken by the Mouth of a gaping wound. Israel had now a great while ago been carried into Babylon, and now Babylon was come to Judah, and Jerusalem the Metropolis of Judah had been a great while besieged by the Babylonians without, wasted and consumed by Famine within, many times had they endured the assaults of their enemies,
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then is the King forsaken of his Army, he flies away by night, he is pursued by the enemy, he is overtaken in the pursuit, he is carried to Riblah, his Sons are slain before his eyes, his eyes are then immediately put out, that this sad impression might never be blotted out by any other sight whatever;
then is the King forsaken of his Army, he flies away by night, he is pursued by the enemy, he is overtaken in the pursuit, he is carried to Riblah, his Sons Are slave before his eyes, his eyes Are then immediately put out, that this sad impression might never be blotted out by any other sighed whatever;
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wonder not at it, for the Text gives a reason of all, For the breath of our nostrils, the anointed of the Lord was taken in the pits, &c. which words contain a great Lamentation,
wonder not At it, for the Text gives a reason of all, For the breath of our nostrils, the anointed of the Lord was taken in the pits, etc. which words contain a great Lamentation,
and that Lamentation expresseth, 1. The principal cause of our grief it self, The breath of our nostrils, the anointed of the Lord was taken in the pits.
and that Lamentation Expresses, 1. The principal cause of our grief it self, The breath of our nostrils, the anointed of the Lord was taken in the pits.
He was the breath of our nostrils, the anointed of the Lord. 2. By a declaration of the fall it self, he was taken in their pits. Where we must consider,
He was the breath of our nostrils, the anointed of the Lord. 2. By a declaration of the fallen it self, he was taken in their pits. Where we must Consider,
it seems then what the Soul is to the Body, such is the King to the Kingdom, the principle of Life, the spring of Motion, the vital fountain of all Power and Activity;
it seems then what the Soul is to the Body, such is the King to the Kingdom, the principle of Life, the spring of Motion, the vital fountain of all Power and Activity;
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and again, such as the Body without the Soul, such is the Kingdom without the King, a lifeless and scatter'd heap of bones, a mass of ruines and confusions;
and again, such as the Body without the Soul, such is the Kingdom without the King, a Lifeless and scattered heap of bones, a mass of ruins and confusions;
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And all this the rather, when we consider, that he that was the breath of our nostrils was also the anointed of the Lord, intitled to a Crown by Royal birth,
And all this the rather, when we Consider, that he that was the breath of our nostrils was also the anointed of the Lord, entitled to a Crown by Royal birth,
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Thus were the Kings and Priests among the Jews anointed to their several offices, the Priests in the form of the Greek letter X, and the Kings had the oyl poured forth on them in the form of a Crown;
Thus were the Kings and Priests among the jews anointed to their several Offices, the Priests in the from of the Greek Letter X, and the Kings had the oil poured forth on them in the from of a Crown;
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as Solomons was by Adonijah, and Josiah 's by Athaliah, and Jehoaz 's, by Jehojadah, which was the reason as one observes why they did anoint Solomon, Joash & Jehoaz, while other Kings as rightful and true as they were not anointed:
as Solomons was by Adonijah, and Josiah is by Athaliah, and Jehoahaz is, by Jehoiada, which was the reason as one observes why they did anoint Solomon, Joash & Jehoahaz, while other Kings as rightful and true as they were not anointed:
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yet could not that sacred Unction serve the Royal brow from bold affronts, yet could not the Royal Crown defend the Sovereign Head from treacherous insolencies,
yet could not that sacred Unction serve the Royal brow from bold affronts, yet could not the Royal Crown defend the Sovereign Head from treacherous insolences,
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yet could not the Scepter it self awe the bloody and insolent Sword, yet could not the Command of God, the Authority of Laws, the Love of Peace, the Fear of War, obstruct the attempts of wicked men;
yet could not the Sceptre it self awe the bloody and insolent Sword, yet could not the Command of God, the authority of Laws, the Love of Peace, the fear of War, obstruct the attempts of wicked men;
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Sometimes he is a soft and easie Creature, he is led and abused by ill Counsel, a Ruler ruled by other mens passions, a Master govern'd by the Lusts of his Servants, that played and pleased himself with the Scepter, and gave them the Sword.
Sometime he is a soft and easy Creature, he is led and abused by ill Counsel, a Ruler ruled by other men's passion, a Master governed by the Lustiest of his Servants, that played and pleased himself with the Sceptre, and gave them the Sword.
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and yet the Sepulchre must be varnished over, the Grave must be covered with a fair Inscription, the Glory of the King, the Priviledges of the Parliament, the Liberty of the Subject, the Purity of Religion:
and yet the Sepulchre must be varnished over, the Grave must be covered with a fair Inscription, the Glory of the King, the Privileges of the Parliament, the Liberty of the Subject, the Purity of Religion:
yet notwithstanding far be it from them, say they, to invade the Royal Right, far be it from them to rob the least Jewel out of the Crown, to clip the wings of Sovereign Honour,
yet notwithstanding Far be it from them, say they, to invade the Royal Right, Far be it from them to rob the least Jewel out of the Crown, to clip the wings of Sovereign Honour,
Some of the Members were imprisoned, some banished, others feared into a base compliance, till at last they had made themselves vile and odious enough to the eyes of the people,
some of the Members were imprisoned, Some banished, Others feared into a base compliance, till At last they had made themselves vile and odious enough to the eyes of the people,
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yet all this while the Liberty and Freedom of the People is proclaimed in every Street, preached in every Pulpit, engraven upon the Prison Walls, inscribed upon the very Swords;
yet all this while the Liberty and Freedom of the People is proclaimed in every Street, preached in every Pulpit, engraven upon the Prison Walls, inscribed upon the very Swords;
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the Nation is inthrall'd, the Laws are trampled upon for the preservation of Right, Justice is violated for its own security, Oaths are broken for the conservation of Faith, the People are oppressed for the Peoples welfare, the Nation is insnared for the Nations Liberty, they are without all just Authority oppress'd, squeez'd, taxed, burthened,
the nation is enthralled, the Laws Are trampled upon for the preservation of Right, justice is violated for its own security, Oaths Are broken for the conservation of Faith, the People Are oppressed for the Peoples welfare, the nation is Ensnared for the nations Liberty, they Are without all just authority oppressed, squeezed, taxed, burdened,
If these things seem strange, and contradictions to every mans common sense and experience, if they cannot be so far infatuated as to perceive against their own sense,
If these things seem strange, and contradictions to every men Common sense and experience, if they cannot be so Far infatuated as to perceive against their own sense,
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Religion is painted upon every Brow, Religion prefaceth every Speech, Religion covereth every design, Holiness to the Lord is engraven upon the Bridles of the Horses,
Religion is painted upon every Brow, Religion prefaceth every Speech, Religion Covereth every Design, Holiness to the Lord is engraven upon the Bridles of the Horses,
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Now Christs Ambassadours are persecuted for Christs sake, the Ministers are contemned for the honour of the Gospel, Errours broached for the propagation of the Faith,
Now Christ ambassadors Are persecuted for Christ sake, the Ministers Are contemned for the honour of the Gospel, Errors broached for the propagation of the Faith,
These impostures serve to flatter them, to cover the snare till the Bird was taken, to amuse and astonish the People, till they were robbed of the King, and their own Liberty.
These Impostors serve to flatter them, to cover the snare till the Bird was taken, to amuse and astonish the People, till they were robbed of the King, and their own Liberty.
and yet these calumnies, and that violence also, were covered over with glorious Titles, The Glory of the King, the Priviledges of Parliament, Liberty of the People, the preservation and advancement of true Religion.
and yet these calumnies, and that violence also, were covered over with glorious Titles, The Glory of the King, the Privileges of Parliament, Liberty of the People, the preservation and advancement of true Religion.
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that they might live fully by occasion, and act according to opportunity of affairs, according to the pulse and suggestion of their own private interests.
that they might live Fully by occasion, and act according to opportunity of affairs, according to the pulse and suggestion of their own private interests.
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I do not believe, I must confess, that there were any men of any fetled Judgment (abating such as might be acted by Jesuitical Counsels) that ever designed to dip their little finger in the Kings Blood, this I would speak for the honour of the English Nation,
I do not believe, I must confess, that there were any men of any fetled Judgement (abating such as might be acted by Jesuitical Counsels) that ever designed to dip their little finger in the Kings Blood, this I would speak for the honour of the English nation,
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No, the persons that used to contrive this wicked Treason are generally persons of no setled, no established opinions, men that have shisted (as they themselves use to speak) through all forms, travelled through all opinions, drunk of all waters, till they are intoxicated with Enthusiasm and delusion.
No, the Persons that used to contrive this wicked Treason Are generally Persons of no settled, no established opinions, men that have shisted (as they themselves use to speak) through all forms, traveled through all opinions, drunk of all waters, till they Are intoxicated with Enthusiasm and delusion.
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they think there is no other gust of the Holy Ghost but that which blows in a tempest, that there is no light like that which breaks forth of a Clap of Thunder;
they think there is no other gust of the Holy Ghost but that which blows in a tempest, that there is no Light like that which breaks forth of a Clap of Thunder;
and act what they please, good or evil, right or wrong under those resolutions. As their first principle was to have no principle at all, but such as chance,
and act what they please, good or evil, right or wrong under those resolutions. As their First principle was to have no principle At all, but such as chance,
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Yes, but then they will do that also that good may be done, that is to say, they will kill a man to save his life, they will damn themselves for the good of their souls, they will climb downwards,
Yes, but then they will do that also that good may be done, that is to say, they will kill a man to save his life, they will damn themselves for the good of their Souls, they will climb downwards,
They must first make themselves wicked, that they may prepare themselves to be righteous, they must be evil that they may be good they must be what they design,
They must First make themselves wicked, that they may prepare themselves to be righteous, they must be evil that they may be good they must be what they Design,
and who then can wonder at the miscarriages and misadventures of this principle in the world, who then can bring a clean thing out of an unclean? Do men gather grapes of thorns,
and who then can wonder At the miscarriages and misadventures of this principle in the world, who then can bring a clean thing out of an unclean? Do men gather grapes of thorns,
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or figs of thistles? if men will break Gods Law for Gods sake, pull down the Magistrate to advance Christ, break a part of the Commandments of the Gospel to advance the whole, take the Kingdoms of the world by war to give them to the Prince of Peace, what then can be expected,
or figs of thistles? if men will break God's Law for God's sake, pull down the Magistrate to advance christ, break a part of the commandments of the Gospel to advance the Whole, take the Kingdoms of the world by war to give them to the Prince of Peace, what then can be expected,
but such a Reformation as shall honour God by blasphemy, to destroy all Religion for its preservation? For to pretend to extraordinary times and ends to warrant extraordinary means, that is, warrant unlawful means for their promotion;
but such a Reformation as shall honour God by blasphemy, to destroy all Religion for its preservation? For to pretend to extraordinary times and ends to warrant extraordinary means, that is, warrant unlawful means for their promotion;
3. The next principle is doing evil that good may come of it, and breaking Laws that we may the better observe them, it is a cluster of the same grape, and it is this;
3. The next principle is doing evil that good may come of it, and breaking Laws that we may the better observe them, it is a cluster of the same grape, and it is this;
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and drink, and wear clothes by felony, and enjoy their own by usurpation, but they are willing to give the world to Christ, that they may take it back again to themselves, they will make him rich that they may make themselves his heirs,
and drink, and wear clothes by felony, and enjoy their own by usurpation, but they Are willing to give the world to christ, that they may take it back again to themselves, they will make him rich that they may make themselves his Heirs,
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Si vero Dominus, &c. that is, If a temporal Lord being required to and admonished by the Church shall refuse to purge the Land from heretical pravity, let him be excommunicated by the Metropolitan, and his Comprovincials;
Si vero Dominus, etc. that is, If a temporal Lord being required to and admonished by the Church shall refuse to purge the Land from heretical pravity, let him be excommunicated by the Metropolitan, and his Comprovincials;
then if he reform not in a years space, let this be signified to the Pope, that from henceforth he may pronounce his Subjects free from their Allegiance,
then if he reform not in a Years Molle, let this be signified to the Pope, that from henceforth he may pronounce his Subject's free from their Allegiance,
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These are the Principles of the Roman Church, and their practices (as is well known) have been sutable to these principles in this and in other Nations:
These Are the Principles of the Roman Church, and their practices (as is well known) have been suitable to these principles in this and in other nations:
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having first aspersed the King with unjust Calumnies, having prosecuted him with Armies, and having overtaken him in that prosecution, having one while flatter'd him, another while threatned him, having thus endeavoured to cheat him and amuze the people;
having First aspersed the King with unjust Calumnies, having prosecuted him with Armies, and having overtaken him in that prosecution, having one while flattered him, Another while threatened him, having thus endeavoured to cheat him and amuse the people;
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and tear our flesh, how were we then left to the doubtful Titles of fighting swords, to the hunger of bold and greedy ambition? How were we emptied from vessel to vessel,
and tear our Flesh, how were we then left to the doubtful Titles of fighting swords, to the hunger of bold and greedy ambition? How were we emptied from vessel to vessel,
how were we melted like wax by these devouring fires, squeezed and opprest by these greater hands, moulded into all shapes, shifted into all forms of Government, one while bearing upon our backs the burdens of many,
how were we melted like wax by these devouring fires, squeezed and oppressed by these greater hands, moulded into all shapes, shifted into all forms of Government, one while bearing upon our backs the burdens of many,
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and then of one, and then again of many oppressors? how were we griped by several hands, devoured by many mouths, eaten up and swallowed down by others,
and then of one, and then again of many Oppressors's? how were we gripped by several hands, devoured by many mouths, eaten up and swallowed down by Others,
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For the breath of our nostrils, the anointed of the Lord was taken in their pit, &c. Thus much may serve for the first part of the Text, which contains the principal cause of our grief,
For the breath of our nostrils, the anointed of the Lord was taken in their pit, etc. Thus much may serve for the First part of the Text, which contains the principal cause of our grief,
for our late dread Soveraign is fallen into the pits of the enemy. We come to the second, where we have the remarkable circumstances, greatly aggravating our grief;
for our late dread Sovereign is fallen into the pits of the enemy. We come to the second, where we have the remarkable Circumstances, greatly aggravating our grief;
his royal wisdom, courage and conduct were very high, and such as one would have thought might irresistably have raised him above the attempts of the tallest ambition;
his royal Wisdom, courage and conduct were very high, and such as one would have Thought might irresistible have raised him above the attempts of the Tallest ambition;
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had his title been doubtful, disputes might have been raised, had his reign been tyrannical, hatred might have prevailed, had his ability been weak, ambition might have been incouraged against him;
had his title been doubtful, disputes might have been raised, had his Reign been tyrannical, hatred might have prevailed, had his ability been weak, ambition might have been encouraged against him;
but where cavil it self could not dispute, where no just grudge or animosity could arise, where the greatest ambition could take no reasonable incouragement to conspire a revenge, where the Laws of God, the Laws of Man, the security of the Nation, the safety of every mans Right did all conspire together to fix our hopes upon him,
but where cavil it self could not dispute, where no just grudge or animosity could arise, where the greatest ambition could take no reasonable encouragement to conspire a revenge, where the Laws of God, the Laws of Man, the security of the nation, the safety of every men Right did all conspire together to fix our hope's upon him,
We had long and greatly proved the patience of God by most enormous and crying sins, we were also strangely tickled with strong desires of novelty and innovations among our selves.
We had long and greatly proved the patience of God by most enormous and crying Sins, we were also strangely tickled with strong Desires of novelty and innovations among our selves.
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For a long time we were a Nation blessed with Wise and Happy Princes, God had blessed those Princes with peace, that peace had filled the Nation with wealth,
For a long time we were a nation blessed with Wise and Happy Princes, God had blessed those Princes with peace, that peace had filled the nation with wealth,
and began to dream that we should forget the acts of war, and that we might be prepared lest we should be attempted by others, we would try and exercise those arts upon our selves,
and began to dream that we should forget the acts of war, and that we might be prepared lest we should be attempted by Others, we would try and exercise those arts upon our selves,
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and pined with envy, fretted with animosities, vexed with whisperings and jealousies, overflowed with drunkenness, deluged with prophaneness, spotted with adulteries, polluted with fornications, infamous by perjuries, stigmatiz'd and blackned with prophane oaths and blasphemies,
and pined with envy, fretted with animosities, vexed with whisperings and jealousies, overflowed with Drunkenness, deluged with profaneness, spotted with adulteries, polluted with fornications, infamous by perjuries, stigmatized and blackened with profane Oaths and Blasphemies,
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he left us to our lusts, and they broke out and set us all on fire, James 4.1. For from thence come wars and fightings, even of your lusts that war in your members:
he left us to our Lustiest, and they broke out and Set us all on fire, James 4.1. For from thence come wars and fightings, even of your Lustiest that war in your members:
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and Saul himself out-prophesie the Prophets, and every man was learned without learning, and knowing without knowledge, every man could govern his governours,
and Saul himself out-prophesie the prophets, and every man was learned without learning, and knowing without knowledge, every man could govern his Governors,
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then did we hate one another for the Love of God, then did we sin to make sure of salvation, break Christs precepts for Christs rewards, imbrace ruine for safeties sake,
then did we hate one Another for the Love of God, then did we sin to make sure of salvation, break Christ Precepts for Christ rewards, embrace ruin for Safeties sake,
1. Our late punishments tell us we must reform our sins, otherwise a continuance of the same sins may (nay I doubt will) renew the like judgments upon us.
1. Our late punishments tell us we must reform our Sins, otherwise a Continuance of the same Sins may (nay I doubt will) renew the like Judgments upon us.
and put out our sins to usury, that so we might reap our punishments with encrease? Have we not brooded over the same nest of evils to warm the Cockatrice's Egg again,
and put out our Sins to Usury, that so we might reap our punishments with increase? Have we not brooded over the same nest of evils to warm the Cockatrice's Egg again,
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and to give a new life and a keener sting unto the fiery and flying Serpent? Are there not new arts of finning invented daily? Are there not new Schools of iniquity daily erected, where the art of sin is delivered by rule,
and to give a new life and a keener sting unto the fiery and flying Serpent? are there not new arts of finning invented daily? are there not new Schools of iniquity daily erected, where the art of since is Delivered by Rule,
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and instead of imploring Gods Grace, to beg of him (I tremble to speak it) to damn them Body and Soul for ever? How many are there that endeavour to put Prophaneness into Rhetorick,
and instead of imploring God's Grace, to beg of him (I tremble to speak it) to damn them Body and Soul for ever? How many Are there that endeavour to put Profaneness into Rhetoric,
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May you so endeavour to repress our growing Evils, as that the enemies of our peace may be as much delighted in these hopes as they have been in other things.
May you so endeavour to repress our growing Evils, as that the enemies of our peace may be as much delighted in these hope's as they have been in other things.
We well know the mischief that ariseth from making Laws without and against the Law-Makers, the miseries that came by labouring for Order by Confusion,
We well know the mischief that arises from making Laws without and against the Law-Makers, the misery's that Come by labouring for Order by Confusion,
Popular Reformation, and religious Tumults are hatched by a dark fire; They begin in discontent, they proceed in phrensie, and they end in ruine and desolation.
Popular Reformation, and religious Tumults Are hatched by a dark fire; They begin in discontent, they proceed in frenzy, and they end in ruin and desolation.
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and that is this, Live peaceably under the shadow of that Excellent Prince, whom Nature hath made gentle, whom Affliction hath made wise, whom Wonders have preserved,
and that is this, Live peaceably under the shadow of that Excellent Prince, whom Nature hath made gentle, whom Affliction hath made wise, whom Wonders have preserved,
and even those very Persons that are most discontented among us, they themselves could not with safety either sleep or wake, did not the Wings of Government hover over them.
and even those very Persons that Are most discontented among us, they themselves could not with safety either sleep or wake, did not the Wings of Government hover over them.
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Edward II. was murthered by the Lord Matravers and Thomas Gurnay, by the advice and assistance of the Lord Roger Mortimer; the Lord Matravers fled the Land,
Edward II was murdered by the Lord Matravere and Thomas Gourney, by the Advice and assistance of the Lord Roger Mortimer; the Lord Matravere fled the Land,
and dyed in misery, Gurnay was taken at Marseilles, and killed at Sea, and Mortimer was, by Sentence of Parliament, hang'd at Tyburn. Richard II. by intimation from Henry IV. as it is said, was murthered by one Sir Thomas Perrotts, but found that he that loved the Treason hated the Traytor, grew mad himself in bitter thoughts, and perished in the Tower. Henry VI. was killed by the hands of the Duke of Gloucester, and afterwards Richard III. whose blood, you know, was shed by the Sword, as he had shed the blood of others.
and died in misery, Gourney was taken At Marseilles, and killed At Sea, and Mortimer was, by Sentence of Parliament, hanged At Tyburn. Richard II by intimation from Henry IV. as it is said, was murdered by one Sir Thomas Perrotts, but found that he that loved the Treason hated the Traitor, grew mad himself in bitter thoughts, and perished in the Tower. Henry VI. was killed by the hands of the Duke of Gloucester, and afterwards Richard III. whose blood, you know, was shed by the Sword, as he had shed the blood of Others.
Edward V. who was proclaimed, though not crowned King, was, by the Command of the same Richard, murthered by Sir James Tyrrell, Miles Horace, and Robert Duck. Tyrrell was for his Treason beheaded in the Tower, Horace dyed away piece by piece,
Edward V. who was proclaimed, though not crowned King, was, by the Command of the same Richard, murdered by Sir James Tyrrell, Miles Horace, and Robert Duck. Tyrrell was for his Treason beheaded in the Tower, Horace died away piece by piece,
SERMON V. 1 PETER 3.9. Not rendering evil for evil, or railing for railing, but contrariwise blessing, knowing that ye are thereunto called, that ye should inherit a blessing.
SERMON V. 1 PETER 3.9. Not rendering evil for evil, or railing for railing, but contrariwise blessing, knowing that you Are thereunto called, that you should inherit a blessing.
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Therefore I say the Apostle having cut the comb that drew on one evil action after another, in these words (or railing for railing) he clips the wings of railing and reproachful words that spread & propagate evil throughout the world:
Therefore I say the Apostle having Cut the comb that drew on one evil actium After Another, in these words (or railing for railing) he clips the wings of railing and reproachful words that spread & propagate evil throughout the world:
1. It is a weak and rash spirit that quarrels and contends in bitter and reproachful words, far below the true greatness, generosity and integrity of a Christian mind.
1. It is a weak and rash Spirit that quarrels and contends in bitter and reproachful words, Far below the true greatness, generosity and integrity of a Christian mind.
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the greatest minds are for the most part the most retired, and most reserved, like deep and brave streams, deep waters flow silently and without noise,
the greatest minds Are for the most part the most retired, and most reserved, like deep and brave streams, deep waters flow silently and without noise,
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deep thoughts are of slow motion, they are not easily uttered and poured out, they flow like spirits out of a narrow vessel drop by drop, they do not grow at the root of the tongue, they do not dwell under the roof of the mouth, they do not stream upon the surface of the lips,
deep thoughts Are of slow motion, they Are not Easily uttered and poured out, they flow like spirits out of a narrow vessel drop by drop, they do not grow At the root of the tongue, they do not dwell under the roof of the Mouth, they do not stream upon the surface of the lips,
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•ow then as little speaking is a great •onour and commendation to a man, 〈 ◊ 〉 much more is evil speaking a dis•onour and a reproach to a Christi〈 ◊ 〉;
•ow then as little speaking is a great •onour and commendation to a man, 〈 ◊ 〉 much more is evil speaking a dis•onour and a reproach to a Christi〈 ◊ 〉;
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all the ••ered Books put together do but •ake one little volume, Angels seldom •ppear, they have but little converse •nd communion with the rufflings and •umults of the World:
all the ••ered Books put together do but •ake one little volume, Angels seldom •ppear, they have but little converse •nd communion with the rufflings and •umults of the World:
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A truly wise man and a good Christian is at ease in himself, reconciled to his own condition upon terms of universal acquiescence and satisfaction in the will of God;
A truly wise man and a good Christian is At ease in himself, reconciled to his own condition upon terms of universal acquiescence and satisfaction in the will of God;
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I am weary, will the wise man say, of reviling and being reviled, of reproaching others and o• suffering reproach my self, of tumbling in the mire that I may asperse and be spatter my neighbour, of kindling a fire in my own breast that I may blow the flames in the face of my neighbour,
I am weary, will the wise man say, of reviling and being reviled, of reproaching Others and o• suffering reproach my self, of tumbling in the mire that I may asperse and be spatter my neighbour, of kindling a fire in my own breast that I may blow the flames in the face of my neighbour,
an active and efficacious tolerance, that shames evil by quietness and patience, and silenceth the clamorous tongue, not by speaking but by silence it self.
an active and efficacious tolerance, that shames evil by quietness and patience, and silenceth the clamorous tongue, not by speaking but by silence it self.
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Michael the Arch-Angel when contending with the Devil about the body of Moses, he durst not bring a railing accusation against him, ( Jude 9.) To unfold this a little, The Jews were a people infinitely prone to Idolatry;
Michael the Arch-Angel when contending with the devil about the body of Moses, he durst not bring a railing accusation against him, (U^de 9.) To unfold this a little, The jews were a people infinitely prove to Idolatry;
shall I revile them saith he that revile me? shall I speak all the evil that I hear? shall I retort all these mischiefs? alas, this is to brood over a Cockatrice egg, this is to warm and hatch that evil which I should kill, this is to quicken that which I should destroy;
shall I revile them Says he that revile me? shall I speak all the evil that I hear? shall I retort all these mischiefs? alas, this is to brood over a Cockatrice egg, this is to warm and hatch that evil which I should kill, this is to quicken that which I should destroy;
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and there is no louder confutation of a calumny than a silent obstinate faith: We many times suspect a laborious apology, an artificial defence turns into an accusation;
and there is no Louder confutation of a calumny than a silent obstinate faith: We many times suspect a laborious apology, an artificial defence turns into an accusation;
It is said that the Basilisque desirous to infect and invenome the Looking-glass with his breath kills himself by the repercussion of his own poisonous breath into himself,
It is said that the Basilisque desirous to infect and invenome the Looking-glass with his breath kills himself by the repercussion of his own poisonous breath into himself,
so are all those calumnies and reproaches of wicked men scattered, dispersed, and dissipated by the brightness and lustre of true and Christian innocence.
so Are all those calumnies and Reproaches of wicked men scattered, dispersed, and dissipated by the brightness and lustre of true and Christian innocence.
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If then thou beest a Christian indeed, content thy self to be innocent, and know thou hast in a great measure confuted the slander that thou hast not deserved,
If then thou Best a Christian indeed, content thy self to be innocent, and know thou hast in a great measure confuted the slander that thou hast not deserved,
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would you know what that is that is so impatient of every light word, and every small reflection, of every little touch that is made upon the tender flesh;
would you know what that is that is so impatient of every Light word, and every small reflection, of every little touch that is made upon the tender Flesh;
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this is a thing so feeling and keen, so sensible in us, that a reciprocation of evil words demonstrates that we have that very corruption in us, which we revile and reproach in others,
this is a thing so feeling and keen, so sensible in us, that a reciprocation of evil words demonstrates that we have that very corruption in us, which we revile and reproach in Others,
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when we find our selves set on fire by the flames of them that converse with us, this bewrayes combustible matter in our selves, this shews that there is something in us fit for the fire to feed upon;
when we find our selves Set on fire by the flames of them that converse with us, this betrays combustible matter in our selves, this shows that there is something in us fit for the fire to feed upon;
when he begins to be calm and return to a right understanding of himself, as having discovered a foul and corrupt bottom, he then begins to blush at his own passion,
when he begins to be Cam and return to a right understanding of himself, as having discovered a foul and corrupt bottom, he then begins to blush At his own passion,
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yet sure it is, he doth but blow his own Coals, he doth but kindle his own Sparks, he doth but augment his own Flames, which he might check and smother up if he pleased,
yet sure it is, he does but blow his own Coals, he does but kindle his own Sparks, he does but augment his own Flames, which he might check and smother up if he pleased,
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so could we but command our own passions, stop the mouth of reproach, seal up our own lips when we are stormed and battered by angry words, we should remove those torments that we suffer to enter upon our selves when we open our mouths upon them.
so could we but command our own passion, stop the Mouth of reproach, seal up our own lips when we Are stormed and battered by angry words, we should remove those torments that we suffer to enter upon our selves when we open our mouths upon them.
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When Shimei breathed his curses upon David, we find indeed that David, as became the Lion of the Tribe of Judah, passeth by him like an angry and a barking Dog,
When Shimei breathed his curses upon David, we find indeed that David, as became the lion of the Tribe of Judah, passes by him like an angry and a barking Dog,
Then said Abishai the Son of Zerviah unto the King, Why should this dead Dog curse my Lord the King? Let me go over, I pray thee, and take off his head.
Then said Abishai the Son of Zeruiah unto the King, Why should this dead Dog curse my Lord the King? Let me go over, I pray thee, and take off his head.
and those grow greater and greater, one evil word provokes another, and one spark flies forth after another, till at last we see a great flame kindled there where at first there was but a little spark.
and those grow greater and greater, one evil word provokes Another, and one spark flies forth After Another, till At last we see a great flame kindled there where At First there was but a little spark.
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The Apostle James, a calm, quiet, and grave Apostle, no where speaks so sharply, as against sharp and wounding tongues, And the tongue is a fire, a world of iniquity; so is the tongue among our members, that it defileth the whole Body,
The Apostle James, a Cam, quiet, and grave Apostle, no where speaks so sharply, as against sharp and wounding tongues, And the tongue is a fire, a world of iniquity; so is the tongue among our members, that it Defileth the Whole Body,
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and do but clip these wings, do but stop the mouth of this report do but deprive evil of the power of speaking, do but take away the power of language from it,
and do but clip these wings, do but stop the Mouth of this report do but deprive evil of the power of speaking, do but take away the power of language from it,
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And who are the men that seal up the lips, and stop the mouth, and cut the tongue of this evil report? Who are the Men that should do this but those that are Christians, that be the Disciples of him, who when he was reviled, reviled not again? where should the spark dye if not at this house? where should the lye fall to the ground,
And who Are the men that seal up the lips, and stop the Mouth, and Cut the tongue of this evil report? Who Are the Men that should do this but those that Are Christians, that be the Disciples of him, who when he was reviled, reviled not again? where should the spark die if not At this house? where should the lie fallen to the ground,
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and reviles that man by whom he is reviled, deprives Christianity of its efficacy, of its victorious strength, of that power and spirit whereby good is designed and commanded to overcome evil;
and reviles that man by whom he is reviled, deprives Christianity of its efficacy, of its victorious strength, of that power and Spirit whereby good is designed and commanded to overcome evil;
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and Christianity is no where kindly received, but where it is received in these degrees, and where it overcometh evil with good, and silenceth reproach by speaking good.
and Christianity is no where kindly received, but where it is received in these Degrees, and where it Overcometh evil with good, and silenceth reproach by speaking good.
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as our Saviour saith, What do you more than others? Is not this to blaspheme the name of Religion? Is not this to reproach our Saviour himself? Is not this to say, He shed his blood in vain,
as our Saviour Says, What do you more than Others? Is not this to Blaspheme the name of Religion? Is not this to reproach our Saviour himself? Is not this to say, He shed his blood in vain,
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for vindication of opposed innocency, for clearing of wronged vertue, and for the advancing the reputation of such a person as hath been abused by base and unworthy men;
for vindication of opposed innocency, for clearing of wronged virtue, and for the advancing the reputation of such a person as hath been abused by base and unworthy men;
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He was a man that searched all the veins of the whole Creation, to try what satisfaction, what content could be found in any thing, in any thing here in this world;
He was a man that searched all the Veins of the Whole Creation, to try what satisfaction, what content could be found in any thing, in any thing Here in this world;
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and one hundred Sheep, besides Harts and Roe-bucks, and fatted Fowle; as you may read, 1 King. 4.23. Besides this he was a very great builder, and spent much time and treasure that way;
and one hundred Sheep, beside Hearts and Roe-bucks, and fatted Foul; as you may read, 1 King. 4.23. Beside this he was a very great builder, and spent much time and treasure that Way;
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as you may see, Eccles. 2.5. And made Pools of water to water and refresh those trees, Eccles. 2.6. He got him Men-singers and Women-singers, and Musical Instruments of all sorts, and all the delights of the Sons of men, Eccles. 2.8. In fine, whatsoever his eyes desired he kept not from them, nor did he withhold his heart from any joy, Eccles. 2.10.
as you may see, Eccles. 2.5. And made Pools of water to water and refresh those trees, Eccles. 2.6. He god him Men-singers and Women singers, and Musical Instruments of all sorts, and all the delights of the Sons of men, Eccles. 2.8. In fine, whatsoever his eyes desired he kept not from them, nor did he withhold his heart from any joy, Eccles. 2.10.
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And what then, that I may come to the end for which I have told you all this, observe I say, that he that was Prince of so great a People, Master of so great a Family, owner of so great a Treasure,
And what then, that I may come to the end for which I have told you all this, observe I say, that he that was Prince of so great a People, Master of so great a Family, owner of so great a Treasure,
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the judgements of the Lord are true and righteous altogether. Also in Psal. 34.11. Come ye Children hearken unto me, and I will teach you the fear of the Lord:
the Judgments of the Lord Are true and righteous altogether. Also in Psalm 34.11. Come you Children harken unto me, and I will teach you the Fear of the Lord:
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Doct. That the fear of God and keeping of his Commandments, that is to say, the real practice of true Piety and Religion, is the real and solid and true satisfaction of the mind of man:
Doct. That the Fear of God and keeping of his commandments, that is to say, the real practice of true Piety and Religion, is the real and solid and true satisfaction of the mind of man:
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I shall consider them in the first respect at this time, that is to say, That the fear of God and keeping his Commandments are the real rest, peace, quiet and satisfaction of the soul;
I shall Consider them in the First respect At this time, that is to say, That the Fear of God and keeping his commandments Are the real rest, peace, quiet and satisfaction of the soul;
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and truly, my friends, this is the thing we seek after in the whole course of our lives, only we seek it where it is not to be found, in shadows and vain apprehensions, we seek it in the cheats and impostures of sense, we seek it in sin and misery, we look for liberty in thraldom,
and truly, my Friends, this is the thing we seek After in the Whole course of our lives, only we seek it where it is not to be found, in shadows and vain apprehensions, we seek it in the cheats and Impostors of sense, we seek it in since and misery, we look for liberty in thraldom,
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2. This puts us under the protection of Divine Providence, and gives us assurance of that protection which is a wonderful comfort and support to a mans life.
2. This puts us under the protection of Divine Providence, and gives us assurance of that protection which is a wondered Comfort and support to a men life.
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4. This gives us assurance of another life in the world to come, a far better life than this is, which is a support to us in all our labours and troubles here in this world.
4. This gives us assurance of Another life in the world to come, a Far better life than this is, which is a support to us in all our labours and Troubles Here in this world.
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If Reasons and Arguments would perswade, how easily might we convince our selves, that this being the end we were made for, we could never be happy without the accomplishment of it, that seeing we are Creatures made for the enjoyment of God, nothing but God can give us satisfaction;
If Reasons and Arguments would persuade, how Easily might we convince our selves, that this being the end we were made for, we could never be happy without the accomplishment of it, that seeing we Are Creatures made for the enjoyment of God, nothing but God can give us satisfaction;
and not on things on the earth, to seek the Kingdom of God and his Righteousness in the first place, in promise that all other things shall be added, assuring us, that if we will teach our souls to live upon God, God will not be wanting to take care of our bodies:
and not on things on the earth, to seek the Kingdom of God and his Righteousness in the First place, in promise that all other things shall be added, assuring us, that if we will teach our Souls to live upon God, God will not be wanting to take care of our bodies:
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turn your eyes upon those men that make wealth their God, are they satisfied and contented, are they not as hungry and as poor, are they not as miserable in the midst of their plenty as they were before? Reflect upon them that gape after the honours and applauses of this life,
turn your eyes upon those men that make wealth their God, Are they satisfied and contented, Are they not as hungry and as poor, Are they not as miserable in the midst of their plenty as they were before? Reflect upon them that gape After the honours and applauses of this life,
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and when they awake they find themselves very miserable, and altogether to seek for the way to true happiness? O what trouble and weariness, what noise and anxiety do these men find in themselves,
and when they awake they find themselves very miserable, and altogether to seek for the Way to true happiness? O what trouble and weariness, what noise and anxiety do these men find in themselves,
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and when they search themselves to the bottom, what poisonous dregs do they find in recollecting their present state? even as Solomon saith, I hated life, because the work that is wrought under the Sun is grievous unto me,
and when they search themselves to the bottom, what poisonous dregs do they find in recollecting their present state? even as Solomon Says, I hated life, Because the work that is wrought under the Sun is grievous unto me,
and that we can never be happy without the pursuit of those great ends for which God in wisdom and goodness did make us? But now on the other hand, real Religion, true and solid Piety, this is unto our soul as light unto our eye,
and that we can never be happy without the pursuit of those great ends for which God in Wisdom and Goodness did make us? But now on the other hand, real Religion, true and solid Piety, this is unto our soul as Light unto our eye,
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and here lies solid rest and repose of mind, as conceiving our selves to be under the shadow of those wings that spread themselves from East to West, from North to South, from one end of the Earth to another;
and Here lies solid rest and repose of mind, as conceiving our selves to be under the shadow of those wings that spread themselves from East to West, from North to South, from one end of the Earth to Another;
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but the face of the Lord is against them that do evil, &c. Whatever vain men pretend to in these days, whatever they pretend that deny the Providence of God, it is alwayes awake and with us, alwayes running to and fro to take care of them that fear him, though we do not;
but the face of the Lord is against them that do evil, etc. Whatever vain men pretend to in these days, whatever they pretend that deny the Providence of God, it is always awake and with us, always running to and from to take care of them that Fear him, though we do not;
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nor can touch him with our hands, yet he is nearer unto us than we are unto our selves, his eyes are upon the wicked and upon the just, upon the wicked to waste and consume them, upon the just to support and uphold hold them,
nor can touch him with our hands, yet he is nearer unto us than we Are unto our selves, his eyes Are upon the wicked and upon the just, upon the wicked to waste and consume them, upon the just to support and uphold hold them,
3. Religion placeth those Vertues in us which subdue our inordinate appetites, and by this means pulls out the sting of all outward troubles and calamities,
3. Religion places those Virtues in us which subdue our inordinate appetites, and by this means pulls out the sting of all outward Troubles and calamities,
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now the fear of God, and the practice of true Religion mortifie these lusts, subdue these inordinate passions, throw out those dispositions in us which render us obnoxious to the dint of external troubles and offences; for first of all,
now the Fear of God, and the practice of true Religion mortify these Lustiest, subdue these inordinate passion, throw out those dispositions in us which render us obnoxious to the dint of external Troubles and offences; for First of all,
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for every truly good man hath this, & it is matter of joy & triumph to him in all conditions, in all the troubles of this life, that there is another life in the world to come, a life beyond and after death, a life free from sin and folly, a life free from those distempers that imbitter the present state.
for every truly good man hath this, & it is matter of joy & triumph to him in all conditions, in all the Troubles of this life, that there is Another life in the world to come, a life beyond and After death, a life free from since and folly, a life free from those distempers that embitter the present state.
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and satisfie our selves in this, That within a few months, or years, or hours we shall be received into a better state, a state not only free from actual sorrow,
and satisfy our selves in this, That within a few months, or Years, or hours we shall be received into a better state, a state not only free from actual sorrow,
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and no more concerned than thus? What! no consternation, nor any conflict of mind in such a condition as this? How comes this to pass, O Blessed Paul? He answers in the next words, I have fought a good fight, I have finished my course, I have kept the faith, henceforth there is laid up for me a Crown of righteousness, which God the righteous Judge shall give unto me in that day;
and no more concerned than thus? What! no consternation, nor any conflict of mind in such a condition as this? How comes this to pass, Oh Blessed Paul? He answers in the next words, I have fought a good fight, I have finished my course, I have kept the faith, henceforth there is laid up for me a Crown of righteousness, which God the righteous Judge shall give unto me in that day;
Behold here then that which will give satisfaction, that which will give life even at the Gates of death, that God hath laid up a Crown of righteousness for every man that faithfully dischargeth his duty in this world,
Behold Here then that which will give satisfaction, that which will give life even At the Gates of death, that God hath laid up a Crown of righteousness for every man that faithfully dischargeth his duty in this world,
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How would you esteem and value that were it any thing else but what it is, that should supply all wants, that should serve all necessities, that should fill up all capacities,
How would you esteem and valve that were it any thing Else but what it is, that should supply all Wants, that should serve all necessities, that should fill up all capacities,
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and satisfie all desires, that should free and deliver us in so great a measure from all the disquietments of this world? and is it not a strange thing, that he that would value such a thing as this is, were it any thing else but what it is,
and satisfy all Desires, that should free and deliver us in so great a measure from all the disquietments of this world? and is it not a strange thing, that he that would valve such a thing as this is, were it any thing Else but what it is,
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after all his trial and experience, after all his labours and enjoyments in the World, That the fear of God and keeping of his Commandments is the whole duty of Man.
After all his trial and experience, After all his labours and enjoyments in the World, That the Fear of God and keeping of his commandments is the Whole duty of Man.
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