Asarkokaukēma, or The vanity of glorying in the flesh, open'd in a sermon preached at the funeral of Kingsmel Lucy, Esq. Eldest sonne to Francis Lucy, Esq. / By Tho. Case ...
like a wise Physician, opens a veine, and lets out some distempered blood, by calling them back to a sober remembrance of their original, what they were before conversion, scil. foolish and ignorant, impotent and ignoble, a people of a low and base extraction, meer non-entities (as it were) ver. 26, 27, 28.
like a wise physician, Opens a vein, and lets out Some distempered blood, by calling them back to a Sobrium remembrance of their original, what they were before conversion, scil. foolish and ignorant, impotent and ignoble, a people of a low and base extraction, mere nonentities (as it were) for. 26, 27, 28.
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and shewes, that they were not so low and abject by their natural generation, but they were as high and honourable by their divine regeneration; wise, and righteous, and holy, and redeemed: and yet still that he may keep their spirits in an equal poise, he lets them know, all their excellencie is extraneous, they owe it wholly to Jesus Christ, Wisdome, Righteousnesse, Sanctification, Redemption;
and shows, that they were not so low and abject by their natural generation, but they were as high and honourable by their divine regeneration; wise, and righteous, and holy, and redeemed: and yet still that he may keep their spirits in an equal poise, he lets them know, all their excellency is extraneous, they owe it wholly to jesus christ, Wisdom, Righteousness, Sanctification, Redemption;
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Now in these two verses read, the Apostle tells us, that God hath a design in this contrivement, which he sets forth negatively and affirmatively. 1. Negatively, that flesh should not be glorying, vers.
Now in these two Verses read, the Apostle tells us, that God hath a Design in this contrivement, which he sets forth negatively and affirmatively. 1. Negatively, that Flesh should not be glorying, vers.
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I shall not detein you in the opening of the words, what need any clearing, will meet us in the handling of the doctrinal observations, which do naturally arise from the words, and they are three.
I shall not detain you in the opening of the words, what need any clearing, will meet us in the handling of the doctrinal observations, which do naturally arise from the words, and they Are three.
1. Observ. Flesh must not glory; or, Flesh is not to be gloried in. 2. Observ. God, and God exclusively to all other things, is to be gloried in.
1. Observation Flesh must not glory; or, Flesh is not to be gloried in. 2. Observation God, and God exclusively to all other things, is to be gloried in.
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For the opening of the doctrine three questions are to be resolved: 1. What is meant by flesh? 2. What by glorying in the flesh? 3. Why flesh is not to be gloried in?
For the opening of the Doctrine three questions Are to be resolved: 1. What is meant by Flesh? 2. What by glorying in the Flesh? 3. Why Flesh is not to be gloried in?
2. Flesh is taken sometime for the outward man; in opposition to the soul and Spirit. So, Psal. 73.26. My flesh and my heart faileth, i. e. my outward and inward man;
2. Flesh is taken sometime for the outward man; in opposition to the soul and Spirit. So, Psalm 73.26. My Flesh and my heart Faileth, i. e. my outward and inward man;
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3. By flesh is to be understood sometimes creature-confidence; all those fleshly sufficiencies, wherein men do usually place their trust, which in the Original Scripture here quoted by our Apostle, Jer. 29.23.
3. By Flesh is to be understood sometime Creature confidence; all those fleshly Sufficiencies, wherein men do usually place their trust, which in the Original Scripture Here quoted by our Apostle, Jer. 29.23.
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these are the Sanctuaries, to which men run for shelter and safety in the houre of temptation. Prov. 18.10. The rich mans wealth is his strong City, and an high wall in his own conceit.
these Are the Sanctuaries, to which men run for shelter and safety in the hour of temptation. Curae 18.10. The rich men wealth is his strong city, and an high wall in his own conceit.
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I say, these are the things upon which they fix their dependances, and these the Holy Ghost here calls flesh; it is but an arme of flesh, wherein men trust, Jer. 17.5. 4. Church-priviledges are called flesh; I might also have confidence in the flesh, if any other man thinketh that he hath whereof he might trust in the flesh.
I say, these Are the things upon which they fix their dependences, and these the Holy Ghost Here calls Flesh; it is but an arm of Flesh, wherein men trust, Jer. 17.5. 4. Church privileges Are called Flesh; I might also have confidence in the Flesh, if any other man Thinketh that he hath whereof he might trust in the Flesh.
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Flesh, whats that? why, he expounds himself in the immediate following verses. Circumcision, Pedigree, Parentage, Church-membership, his eminence among the Jewes;
Flesh, whats that? why, he expounds himself in the immediate following Verses. Circumcision, Pedigree, Parentage, Church membership, his eminence among the Jews;
An Hebrew of Hebrews, Profession, zeal, legal righteousnesse, &c. These he calls flesh, because they be all forreign and adventitious priviledges, which fall upon a man by vertue of his natural and carnal generation.
an Hebrew of Hebrews, Profession, zeal, Legal righteousness, etc. These he calls Flesh, Because they be all foreign and adventitious privileges, which fallen upon a man by virtue of his natural and carnal generation.
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5. Flesh is sometimes taken for a sormal Profession in Religion, a pompous and glittering shew in external worship, Gal. 6.12. As many as desire to make a faire shew in the flesh, i. e.
5. Flesh is sometime taken for a sormal Profession in Religion, a pompous and glittering show in external worship, Gal. 6.12. As many as desire to make a fair show in the Flesh, i. e.
and so he takes flesh in my text from glorying, wherein he calls off the Corinthians, vainly puff't up and swell'd with a fond opinion of their owne excellencies.
and so he Takes Flesh in my text from glorying, wherein he calls off the Corinthians, vainly puffed up and swelled with a found opinion of their own excellencies.
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There be other things in Scripture, which fall under the notion of flesh, as secular affaires, 1 Cor. 7.28. unregeneracy, or the corruption of nature, Rom. 8.8, &c. but these are not so proper to our purpose.
There be other things in Scripture, which fallen under the notion of Flesh, as secular affairs, 1 Cor. 7.28. unregeneracy, or the corruption of nature, Rom. 8.8, etc. but these Are not so proper to our purpose.
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In a word therefore, by flesh, we are to understand all humane excellency, the creature in its beauty and perfection. Thus it is proclaimed, Isa. 40.6. All flesh is grass, and all the goodlinesse thereof as the flower in the field;
In a word Therefore, by Flesh, we Are to understand all humane excellency, the creature in its beauty and perfection. Thus it is proclaimed, Isaiah 40.6. All Flesh is grass, and all the goodliness thereof as the flower in the field;
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1. Pride consists in Self-opinion, whereby men do ascribe to themselves, and are lifted up in the inordinate esteem and admiration of their own real or supposed excellencies, in any of the particulars above-mentioned.
1. Pride consists in Self-opinion, whereby men do ascribe to themselves, and Are lifted up in the inordinate esteem and admiration of their own real or supposed excellencies, in any of the particulars abovementioned.
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2. Pride consists in vaine-glory, or a foolish affectation of the praise of men, both which we finde in the Scribes and Pharisees, a vain-glorious generation, who only drived a trade of popular applause, Mat. 23.5. John 12.43.
2. Pride consists in vainglory, or a foolish affectation of the praise of men, both which we find in the Scribes and Pharisees, a vainglorious generation, who only drived a trade of popular applause, Mathew 23.5. John 12.43.
Thus when a man hath made himself his own idol, he would have all the standers by fall down and worship it. And when he hath set a rate upon his own parts and perfections, he is very impatient and discontented if others will not come up to his price.
Thus when a man hath made himself his own idol, he would have all the standers by fallen down and worship it. And when he hath Set a rate upon his own parts and perfections, he is very impatient and discontented if Others will not come up to his price.
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This is one way of glorying, and this is specially meant in the text. Secondly, another is carnal confidence, trusting in any creature-excellency or sufficiency.
This is one Way of glorying, and this is specially meant in the text. Secondly, Another is carnal confidence, trusting in any creature-excellency or sufficiency.
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Others in the mean time presumed they could secure themselves by their Power, Armes and Ammunition, Armies of men and their martial valour, their walls and bulwarks, were the salvation wherein they trusted.
Others in the mean time presumed they could secure themselves by their Power, Arms and Ammunition, Armies of men and their martial valour, their walls and bulwarks, were the salvation wherein they trusted.
and the worst come to the worst, they thought if they could not beg quarter with their prayers, they could bribe it with their treasure, and purchase life and liberty too with large summes of money, they had enough lying by them.
and the worst come to the worst, they Thought if they could not beg quarter with their Prayers, they could bribe it with their treasure, and purchase life and liberty too with large sums of money, they had enough lying by them.
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1. Flesh is not to be gloried in, because flesh is but grasse. All flesh is grasse, Isa. 40.6. i. e. as it follows, tanquam flos, as the flower: it is like grass.
1. Flesh is not to be gloried in, Because Flesh is but grass. All Flesh is grass, Isaiah 40.6. i. e. as it follows, tanquam flos, as the flower: it is like grass.
And yet observe, this note of similitude is not exprest in the first branch, and it makes the sentence much more emphatical, q. d. it is not only like grasse, but truly it is no other then grasse, grasse it self, it is no better, of no more strength and continuance,
And yet observe, this note of similitude is not expressed in the First branch, and it makes the sentence much more emphatical, q. worser. it is not only like grass, but truly it is no other then grass, grass it self, it is no better, of no more strength and Continuance,
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Now such is all humane excellency, it is fading and vanishing, Prov. 23.5. Wilt thou set thine eyes upon which is not: it is so vaine that it deserves not the name of a being, it is not;
Now such is all humane excellency, it is fading and vanishing, Curae 23.5. Wilt thou Set thine eyes upon which is not: it is so vain that it deserves not the name of a being, it is not;
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yea, it is not ordinary flesh only, that is thus empty and aiery, but flesh in its glory. Chasdo; One of the Jewish Masters observes, the word is used for any excellency or eminency of porfection; so that the best of that which is called flesh, and take that best in its prime, in its glory, the best at the best;
yea, it is not ordinary Flesh only, that is thus empty and airy, but Flesh in its glory. Chasdo; One of the Jewish Masters observes, the word is used for any excellency or eminency of porfection; so that the best of that which is called Flesh, and take that best in its prime, in its glory, the best At the best;
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and it is but grasse, a flower, an empty aiery nothing. A parallel place is that, Ps. 39.5. Verily, every man at his best estate is altogether vanity. Selah.
and it is but grass, a flower, an empty airy nothing. A parallel place is that, Ps. 39.5. Verily, every man At his best estate is altogether vanity. Selac.
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Man, the glory of the Creation, Gods Master-piece, it is the Prophet speaks of; and not only some men, men of inferiour quality, but Col-Adam, omnis homo, every man;
Man, the glory of the Creation, God's Masterpiece, it is the Prophet speaks of; and not only Some men, men of inferior quality, but Col-Adam, omnis homo, every man;
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and not every man at sometimes, but take the best man in his best estate, in his prime, take him standing, as the word signifieth, watch your advantage,
and not every man At sometime, but take the best man in his best estate, in his prime, take him standing, as the word signifies, watch your advantage,
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and take him standing upon his tiptoe in his beauty and bravery, and what is he then? not only, mixt creature, a compound of folly and wisdom, weaknesse and strength, truth and errour, light and darknesse, flesh and spirit, nature and grace, beauty and deformity, substance and vanity; but he is altogether vanity: yea, the word is of an higher emphasis, universa vanitas omnis homo, every man is every vanity, all men are all vanities, the very sink and eentre of all the vanities in the world:
and take him standing upon his tiptoe in his beauty and bravery, and what is he then? not only, mixed creature, a compound of folly and Wisdom, weakness and strength, truth and error, Light and darkness, Flesh and Spirit, nature and grace, beauty and deformity, substance and vanity; but he is altogether vanity: yea, the word is of an higher emphasis, universa vanitas omnis homo, every man is every vanity, all men Are all vanities, the very sink and eentre of all the vanities in the world:
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man at his best is the very universe of vanity. And to this the Holy Ghost sets a double seal, one at the beginning of the sentence, and another at the end;
man At his best is the very universe of vanity. And to this the Holy Ghost sets a double seal, one At the beginning of the sentence, and Another At the end;
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for wherin is he to be accounted of? Consider him well, and you can finde nothing in him that is valuable, much lesse to be gloried in. Were it nothing else but this, his breath in his nostrils, it is enough to obscure all his glory.
for wherein is he to be accounted of? Consider him well, and you can find nothing in him that is valuable, much less to be gloried in. Were it nothing Else but this, his breath in his nostrils, it is enough to Obscure all his glory.
As an East-winde goeth forth, and blasteth the beauty of the Tulip and the Lily, (whose bravery Solomon in all his royal ornaments is not able to match, ) and they stand hanging down their heads as ashamed of themselves;
As an East wind Goes forth, and blasteth the beauty of the Tulip and the Lily, (whose bravery Solomon in all his royal Ornament is not able to match,) and they stand hanging down their Heads as ashamed of themselves;
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but that whatever it is wherein the sons of men do pride themselves, like the tree which Christ cursed, it stands scorch't and withered, without either fruit or leaf.
but that whatever it is wherein the Sons of men do pride themselves, like the tree which christ cursed, it Stands scorched and withered, without either fruit or leaf.
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while in the mean time the people of God are simple, and weak, and poor: like a naked lambe, standing in the midst of lions and tygres, and ravenous wolves.
while in the mean time the people of God Are simple, and weak, and poor: like a naked lamb, standing in the midst of Lions and tigers, and ravenous wolves.
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If the Church may not trust to creature-excellencies, wisdom, strength, riches, when they are found with her, then neither need she dread then when they are found with her enemies. Surely creature-advantages whatever, have as little power to do us harm abroad, as they have to do us good at home, whereever they are found, they are but flesh.
If the Church may not trust to creature-excellencies, Wisdom, strength, riches, when they Are found with her, then neither need she dread then when they Are found with her enemies. Surely creature-advantages whatever, have as little power to do us harm abroad, as they have to do us good At home, wherever they Are found, they Are but Flesh.
This is the very design of that famous proclamation, Jer. 40.6, 7, 8. All flesh is grasse, &c. Partly to unbottom the Jewes of self-sufficiency, and so to prepare them for the comfort published, vers. 1, 2, 3, 4, 5. of that chapter.
This is the very Design of that famous proclamation, Jer. 40.6, 7, 8. All Flesh is grass, etc. Partly to unbottom the Jews of self-sufficiency, and so to prepare them for the Comfort published, vers. 1, 2, 3, 4, 5. of that chapter.
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Partly to obfirme and fortifie their hearts, against all such feares and diffidences, as the power, and policy, and hugenesse of the Babylonian Invader might inject:
Partly to obfirme and fortify their hearts, against all such fears and diffidences, as the power, and policy, and hugeness of the Babylonian Invader might inject:
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in regard whereof many of the unbelieving multitude, sate down, and giving themselves up to despair, cried out, (when the Prophets would comfort them with hopes of a return,) Our bones are dried, our hope is lost, we are cut off for our parts, q d.
in regard whereof many of thee unbelieving multitude, sat down, and giving themselves up to despair, cried out, (when the prophets would Comfort them with hope's of a return,) Our bones Are dried, our hope is lost, we Are Cut off for our parts, q worser.
we our selves in the mean time as a poor naked handful of little children) as for a dead man bound hand and foot, to come out of his grave, our bones are dried, &c. thus they that would not believe the captivity, while it was in the threatening, would not believe the deliverance, while it was in the Promise; they that would not tremble in the day of rest, could not rest in the day of trembling.
we our selves in the mean time as a poor naked handful of little children) as for a dead man bound hand and foot, to come out of his grave, our bones Are dried, etc. thus they that would not believe the captivity, while it was in the threatening, would not believe the deliverance, while it was in the Promise; they that would not tremble in the day of rest, could not rest in the day of trembling.
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yet their God is the God of resurrections: He can raise the dead, and make an huge army, to stand up out of dry bones, (of which he gave a notable type, either to their eyes or eares, in Ezek. 37. from vers. 1, to vers. 8. and then expounds it out of captivity, from vers. 9. to vers. 14) upon the peoples deliverance;
yet their God is the God of resurrections: He can raise the dead, and make an huge army, to stand up out of dry bones, (of which he gave a notable type, either to their eyes or ears, in Ezekiel 37. from vers. 1, to vers. 8. and then expounds it out of captivity, from vers. 9. to vers. 14) upon the peoples deliverance;
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they shall not be able to frustrate Gods thoughts towards you, they and all their glory are but flesh, no more to be dreaded then the grasse or the flower of the field, which to day is,
they shall not be able to frustrate God's thoughts towards you, they and all their glory Are but Flesh, no more to be dreaded then the grass or the flower of the field, which to day is,
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Surely the people is grasse, the mighty Babylonian Monarch and all his Armies are but as the grasse, which of it self is eaducous, and the least breath of Gods indignation dorh ptesently resolve into dust and nothing.
Surely the people is grass, the mighty Babylonian Monarch and all his Armies Are but as the grass, which of it self is eaducous, and the least breath of God's Indignation dorh ptesently resolve into dust and nothing.
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yea, it is sad to confider, what beauty some can fancy in that, which a man of understanding accounts ridiculous; a mis-shapen garment, a feather, a patch, a paint, this passeth with vaine spirits,
yea, it is sad to confider, what beauty Some can fancy in that, which a man of understanding accounts ridiculous; a misshapen garment, a feather, a patch, a paint, this passes with vain spirits,
what greater folly then to be proud of a lie, a thing that is not? Therefore you shall observe, that the more wisdom, the lesse pride. Men that have nothing to be proud of, do boast most.
what greater folly then to be proud of a lie, a thing that is not? Therefore you shall observe, that the more Wisdom, the less pride. Men that have nothing to be proud of, do boast most.
Quis te discrevit? Who made thee differ? and what hast thou that thou hast not received? this is the blast of vain-glory, that which thou boastest of is none of thine own;
Quis te discrevit? Who made thee differ? and what hast thou that thou hast not received? this is the blast of vainglory, that which thou boastest of is none of thine own;
and if thou didst receive, why doest thou glory? glorying is not for borrowers, but for owners; He only that is the spring and fountain of his own excellency, may justly glory;
and if thou didst receive, why dost thou glory? glorying is not for borrowers, but for owners; He only that is the spring and fountain of his own excellency, may justly glory;
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That which is borrowed will be call'd for again, and how soon, we know not, especially when it is lent us sine die, to be paid upon demand. Redde rationem, the expectation of an accompt, may give check to our presumption,
That which is borrowed will be called for again, and how soon, we know not, especially when it is lent us sine die, to be paid upon demand. Red rationem, the expectation of an account, may give check to our presumption,
the begger can be as proud of his rags, as the King of his robes; a garment of linsey woolsey can make one look as big as well as cloth of tissue; a few knots of ribbin may puffe up,
the beggar can be as proud of his rags, as the King of his robes; a garment of linsey woolsey can make one look as big as well as cloth of tissue; a few knots of ribbon may puff up,
Any thing without a man, a pedigree, the nod of a Superiour, the knee of an inferiour, a favour, a fancie, any aire of popular applause will fill the vaine minde of man.
Any thing without a man, a pedigree, the nod of a Superior, the knee of an inferior, a favour, a fancy, any air of popular applause will fill the vain mind of man.
Any thing within, natural endowments, acquired parts will elate the Spirit; Knowledge puffeth up, 1 Cor. 8.1. Nothing so good, nothing so bad, but pride can turn it into nourishment.
Any thing within, natural endowments, acquired parts will elate the Spirit; Knowledge Puffeth up, 1 Cor. 8.1. Nothing so good, nothing so bad, but pride can turn it into nourishment.
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Pride of spiritual gifts was the distemper here which these gifted Corinthians laboured under, especially their teachers, whom therefore Luther calleth Theologos gloriae, vain-glorious Doctors.
Pride of spiritual Gifts was the distemper Here which these gifted Corinthians laboured under, especially their Teachers, whom Therefore Luther calls Theologos Glory, vainglorious Doctors.
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And thus a man may glory in a gift of preaching, and a gift of prayer, &c. the best of Ministers their calling, putting them upon the publike exercise of their gifts, they are in danger of pride.
And thus a man may glory in a gift of preaching, and a gift of prayer, etc. the best of Ministers their calling, putting them upon the public exercise of their Gifts, they Are in danger of pride.
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Proud of zeal; Come see my zeal for the Lord of Hosts, 2 Kings 10.16. Vain-glorious Jehu had lost his zeal, had it not been seen. Proud of humility it selfe:
Proud of zeal; Come see my zeal for the Lord of Hosts, 2 Kings 10.16. Vainglorious Jehu had lost his zeal, had it not been seen. Proud of humility it self:
Sampson never gloried more in his miraculous victory over the Philistines, then some Roarers have done in their drunken Conquest, heaps upon heaps have they laid dead drunk at their feet.
Sampson never gloried more in his miraculous victory over the philistines, then Some Roarers have done in their drunken Conquest, heaps upon heaps have they laid dead drunk At their feet.
whether the contention be with God or man, follow it to the Spring-head, and there you will finde self-opinion; when the pot-sherd strives with the pot-sherds of the earth, contention would quickly cease,
whither the contention be with God or man, follow it to the Springhead, and there you will find self-opinion; when the potsherd strives with the potsherds of the earth, contention would quickly cease,
What was the reason why the Pharisees grace was rejected, God I thank thee, I am not as other men are, & c.? the doxologie was good in it self, and may in some cases become a sober Christian:
What was the reason why the Pharisees grace was rejected, God I thank thee, I am not as other men Are, & c.? the doxology was good in it self, and may in Some cases become a Sobrium Christian:
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nay, but the proud Pharisee made use of it only as a stirrop to mount himself up into the saddle of vain-glory. The Pharisees pride durst not appear but in the habit of thankfulnesse.
nay, but the proud Pharisee made use of it only as a stirrup to mount himself up into the saddle of vainglory. The Pharisees pride durst not appear but in the habit of thankfulness.
Have we not reason, Christians, to be ashamed of that which is ashamed of it selfe? we distrust him for a Cheat, that which dares not passe under his own name.
Have we not reason, Christians, to be ashamed of that which is ashamed of it self? we distrust him for a Cheat, that which dares not pass under his own name.
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Curvatur obsequio, ut aliis dominetur, as one saith of Absalom; the ambitious person is first base, and then cruel. He will creep upon his belly that he may ascend,
Curvatur Obsequio, ut Others dominetur, as one Says of Absalom; the ambitious person is First base, and then cruel. He will creep upon his belly that he may ascend,
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As those mettals which have least solidity are soonest melted, so where there is least solidity of worth, the heart is soonest dissolved with its own commendation,
As those metals which have least solidity Are soonest melted, so where there is least solidity of worth, the heart is soonest dissolved with its own commendation,
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and as in the furnace, the light matter evaporates into smoke and aire, so by praise bloaty spirits are soon puft up and transported into a strange disdain of others, and over-valuing of themselves.
and as in the furnace, the Light matter evaporates into smoke and air, so by praise bloaty spirits Are soon puffed up and transported into a strange disdain of Others, and overvaluing of themselves.
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The Lord loves to poure the oile of his grace into empty vessels, Intus existens prohibet alienum; a minde stuff't wich self-opinion is not capable of Christs fulnesse.
The Lord loves to pour the oil of his grace into empty vessels, Intus existens Prohibet Alienum; a mind stuffed which self-opinion is not capable of Christ fullness.
because the proud man thinks he needs no knowledge. Seneca observed it, Many might attain to perfection, if they had not thought they had attain'd it already.
Because the proud man thinks he needs no knowledge. Senecca observed it, Many might attain to perfection, if they had not Thought they had attained it already.
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I have heard of a Divine in our age, (I cannot forgive my self, that I was not more inquisitive after his name and place, at least not more careful to record them) who having read admirable Lectures upon the Creed, and being earnestly prest by his brethren to publish them,
I have herd of a Divine in our age, (I cannot forgive my self, that I was not more inquisitive After his name and place, At least not more careful to record them) who having read admirable Lectures upon the Creed, and being earnestly pressed by his brothers to publish them,
a metaphor taken from hounds following the chased creature, by the sent of the foot, till tired out of breath, they overtake her in her covert, and worry her to death.
a metaphor taken from hounds following the chased creature, by the sent of the foot, till tired out of breath, they overtake her in her covert, and worry her to death.
Thus also God overtook Judas, but he resisted Herod, and while his heart was lifted up with the blasphemous applause of the people, God blasted him from heaven;
Thus also God overtook Judas, but he resisted Herod, and while his heart was lifted up with the blasphemous applause of the people, God blasted him from heaven;
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God hath in his infinite wisdom so contrived the whole model, both of nature and grace, that he might cut off from the creature all possibility of glorying,
God hath in his infinite Wisdom so contrived the Whole model, both of nature and grace, that he might Cut off from the creature all possibility of glorying,
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The toil of getting, the dissatisfaction in possessing, and the hazard of losing, makes the whole world but a mockery or baffle, to the expectation of the sons of of men, vanity and vexation of spirit
The toil of getting, the dissatisfaction in possessing, and the hazard of losing, makes the Whole world but a mockery or baffle, to the expectation of the Sons of of men, vanity and vexation of Spirit
And as for grace it cannot preserve it self, that it is not amissable, it is not from the nature of grace, but from divine compact, Jer. 32.40. and the intervention of a Mediatour, John 14.19. The whole New Covenant is made up of pure grace, from election to glorification, and all put into the hands of a Christ, who is made of God, Wisdome, Righteousnesse, Sanctification, Redemption;
And as for grace it cannot preserve it self, that it is not amissable, it is not from the nature of grace, but from divine compact, Jer. 32.40. and the intervention of a Mediator, John 14.19. The Whole New Covenant is made up of pure grace, from election to glorification, and all put into the hands of a christ, who is made of God, Wisdom, Righteousness, Sanctification, Redemption;
And why all this, but that no flesh might glory, but as it is written, He that glorieth might glory in the Lord? This is the plot of divine Providence, which he hath been contriving from the dayes of eternity;
And why all this, but that no Flesh might glory, but as it is written, He that Glorieth might glory in the Lord? This is the plot of divine Providence, which he hath been contriving from the days of eternity;
But what shall we do to mortifie this great sin of pride? Answ. The resolution of this question, will be the last thing propounded, scil. Some Helps and Meanes briefly.
But what shall we do to mortify this great since of pride? Answer The resolution of this question, will be the last thing propounded, scil. some Helps and Means briefly.
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First, if we finde our hearts at any time begin to swell, upon the reflex of any natural endowments: whether outward, as honour, strength, riches, beauty, birth;
First, if we find our hearts At any time begin to swell, upon the reflex of any natural endowments: whither outward, as honour, strength, riches, beauty, birth;
Thirdly, if thy fancied excellencies begin to tickle thee, reflect upon thy corruption, check the rising of self-opinion, with the remembrance of thy undecencies before God.
Thirdly, if thy fancied excellencies begin to tickle thee, reflect upon thy corruption, check the rising of self-opinion, with the remembrance of thy Indecencies before God.
Fourthly, the very sense of our pride were enough to humble us, whatever our excellencies be, pride turnes them into so many idols. Pride turn'd Angelical perfection into hellish principles, instruments of darknesse to fight against God.
Fourthly, the very sense of our pride were enough to humble us, whatever our excellencies be, pride turns them into so many Idols. Pride turned Angelical perfection into hellish principles, Instruments of darkness to fight against God.
and the whole life and death of Christ, was nothing else but a copy of humility, that we might learn by pattern as well as by precept, not to glory, Learn of me. He that will not take Christ as his pattern, shall never have him as his Saviour.
and the Whole life and death of christ, was nothing Else but a copy of humility, that we might Learn by pattern as well as by precept, not to glory, Learn of me. He that will not take christ as his pattern, shall never have him as his Saviour.
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and the lesse we glory in the flesh, the more we shall glory in the Lord, which is Gods design, and mans duty. That as it is written, He that glorieth let him glory in the Lord.
and the less we glory in the Flesh, the more we shall glory in the Lord, which is God's Design, and men duty. That as it is written, He that Glorieth let him glory in the Lord.
And now for this young Gentleman, whose sad funerals we this day celebrate with weeping eyes and mournful hearts: if we first take a view of the man, we shall have a fresh evidence, what little cause there is to glory in any thing that is called flesh.
And now for this young Gentleman, whose sad funerals we this day celebrate with weeping eyes and mournful hearts: if we First take a view of the man, we shall have a fresh evidence, what little cause there is to glory in any thing that is called Flesh.
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First, as a Gentleman, though he was in the very infancy of his youth, when the minde usually is impressive to what formes and figures are most generally presented unto it;
First, as a Gentleman, though he was in the very infancy of his youth, when the mind usually is impressive to what forms and figures Are most generally presented unto it;
His recreations were not only innocent, but honourable; that which he especially used, was the riding of the great horse, an exercise not only manly, but martial, by which he did put himself into a capacity of serving his countrey in warlike affaires.
His recreations were not only innocent, but honourable; that which he especially used, was the riding of the great horse, an exercise not only manly, but martial, by which he did put himself into a capacity of serving his country in warlike affairs.
The truth is, his studies were his recreations, which from his childhood he did so naturally affect, that in the climax of literature in which he was ascending, he was alwayes a forme or two before his age, and in every part of learning which he was put upon, from time to time so eminently proficient, that he was the envie of his fellow-pupils, and the boast of his Tutours. His studious disposition was so tempered with sweetnesse, that it was hard to say,
The truth is, his studies were his recreations, which from his childhood he did so naturally affect, that in the Climax of literature in which he was ascending, he was always a Form or two before his age, and in every part of learning which he was put upon, from time to time so eminently proficient, that he was the envy of his fellow-pupils, and the boast of his Tutors. His studious disposition was so tempered with sweetness, that it was hard to say,
Nature had highly befriended him, as with an excellent spirit, so with rare parts, and he again did make nature a most ingenious requital, by improving the stock she lent him,
Nature had highly befriended him, as with an excellent Spirit, so with rare parts, and he again did make nature a most ingenious requital, by improving the stock she lent him,
so that he might truly borrow the language of the faithful servant in the Gospel, to give in his account to nature, Behold, thy talent hath gained ten, He was a meek spirit, yet proud beyond parallel only in this, that he scorn'd to be conquered by any difficulty in studies.
so that he might truly borrow the language of the faithful servant in the Gospel, to give in his account to nature, Behold, thy talon hath gained ten, He was a meek Spirit, yet proud beyond parallel only in this, that he scorned to be conquered by any difficulty in studies.
When he was of Christ-Church in Oxon, before he had been there a year, he obtained the favour to have a Key of the Colledge-Library, where his friends that came to town, usually found him detained in his studies,
When he was of Christ church in Oxford, before he had been there a year, he obtained the favour to have a Key of the Colledge-Library, where his Friends that Come to town, usually found him detained in his studies,
while others were abroad, dispiriting themselves, (at the best) in their vaine recreations. All the while he was there, he submitted himself to keep Exercises in the Hall, from which till he came to the house, Gentlemen-Commoners accounted it their priviledge to be exempted:
while Others were abroad, dispiriting themselves, (At the best) in their vain recreations. All the while he was there, he submitted himself to keep Exercises in the Hall, from which till he Come to the house, Gentlemen-Commoners accounted it their privilege to be exempted:
that piece of Reformation (if yet alive,) is a debt that is owing to his genius. After he had been two yeares standing in the University, his Tutour, a learned and consciencious man, scrupling the then engagement, was put from his place;
that piece of Reformation (if yet alive,) is a debt that is owing to his genius. After he had been two Years standing in the university, his Tutor, a learned and conscientious man, Scrutining the then engagement, was put from his place;
he made it his humble request, that since he and his first Tutour must be divorced, he might spend the remainder of his Ʋniversity-life, as it were in a single state; so immeasurably intent he was upon his studies, that he look't upon a Tutour,
he made it his humble request, that since he and his First Tutor must be divorced, he might spend the remainder of his Ʋniversity-life, as it were in a single state; so immeasurably intent he was upon his studies, that he looked upon a Tutor,
as a kinde of diversion rather then advantage, and to that end he begs leave of his father, to performe his Exercises for Batchelour of Arts, that by that meanes he might be manumitted by the University from a Tutour:
as a kind of diversion rather then advantage, and to that end he begs leave of his father, to perform his Exercises for Bachelor of Arts, that by that means he might be manumitted by the university from a Tutor:
The truth is, all the Essayes that ever past from his pen, were of that impression; savouring of a solid judgement, and a sparkling fancy. When he came to the Innes of Court, he improved his studies so prematurely, that he had the favour to be called to the Bar, before he had compleated his full time.
The truth is, all the Essays that ever past from his pen, were of that impression; savouring of a solid judgement, and a sparkling fancy. When he Come to the Inns of Court, he improved his studies so prematurely, that he had the favour to be called to the Bar, before he had completed his full time.
And when he had entred upon the practice of the Law, (which he did not long before his death) his modesty was mixt with such acuteness, that it did invite countenance and encouragement from divers of the grave and learned Sages of the Law, some of them calling him to ride circuit with them,
And when he had entered upon the practice of the Law, (which he did not long before his death) his modesty was mixed with such acuteness, that it did invite countenance and encouragement from diverse of the grave and learned Sages of the Law, Some of them calling him to ride circuit with them,
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He was a strict Observer of the Lords day, both in the Church and in his chamber; He was far from their temper, who while they would avoid superstition, unhappily run into the other extreme of undecency in publick worship;
He was a strict Observer of the lords day, both in the Church and in his chamber; He was Far from their temper, who while they would avoid Superstition, unhappily run into the other extreme of undecency in public worship;
but this Gentleman had attained to an happy mixture of reverence and spirituality: his outward deportment of body, was nothing else but an happy indicium of the soules motion, both which he taught uniformity in the Worship of God;
but this Gentleman had attained to an happy mixture of Reverence and spirituality: his outward deportment of body, was nothing Else but an happy indicium of the Souls motion, both which he taught uniformity in the Worship of God;
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As soon as he came home from the publick Ordinance, he was observed immediately to betake himself to his chamber, there to meditate and pray over what he had heard,
As soon as he Come home from the public Ordinance, he was observed immediately to betake himself to his chamber, there to meditate and pray over what he had herd,
so observing the rule which some Divines give, to come out of holy duties, as out of a sweat, by degrees; an argument that he did not set judgement only,
so observing the Rule which Some Divines give, to come out of holy duties, as out of a sweat, by Degrees; an argument that he did not Set judgement only,
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but conscience on work also in hearing, and went not to the Ordinance to judge the Word, but to be judged by it. When he came down into the family, he would be imparting what he had got;
but conscience on work also in hearing, and went not to the Ordinance to judge the Word, but to be judged by it. When he Come down into the family, he would be imparting what he had god;
In his fathers absence he undertook the care of family-duties, reading the Scriptures and prayer, which he would perform with much judgement and affection,
In his Father's absence he undertook the care of Family duties, reading the Scriptures and prayer, which he would perform with much judgement and affection,
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and that even before he went to the Ʋniversitie; and in all other family-offices, as rebuking, admonishing, counselling, instructing his inferiour or coordinate relations, (as occasion required) he alwayes mixed such sweetnesse and prudence,
and that even before he went to the Ʋniversitie; and in all other family-offices, as rebuking, admonishing, counseling, instructing his inferior or coordinate relations, (as occasion required) he always mixed such sweetness and prudence,
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severe to his closet-duties morning and evening, as one that had learned to look upon holy duties, not as a burden, but as a Priviledge. He did profit plus orando & cogitando quam legendo & audiendo. Aug. though he despised neither.
severe to his Closet-duties morning and evening, as one that had learned to look upon holy duties, not as a burden, but as a Privilege. He did profit plus Praying & cogitando quam legendo & audiendo. Aug. though he despised neither.
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In his studies about NONLATINALPHABET, matters of religion, he was of a searching, but not (the distemper of our times,) of a wanton spirit, studying rather the satisfaction of his own judgement, then the puzling of others:
In his studies about, matters of Religion, he was of a searching, but not (the distemper of our times,) of a wanton Spirit, studying rather the satisfaction of his own judgement, then the puzzling of Others:
It is very sad, to consider, how many fine spirits, thorow too much delicacy from searchers are turn'd seekers & of seekers are at length resolv'd into down-right Atheists; I would I spake without book,
It is very sad, to Consider, how many fine spirits, thorough too much delicacy from searchers Are turned seekers & of seekers Are At length resolved into downright Atheists; I would I spoke without book,
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Meeknesse and humility, which in many are but moral vertues, (and whereof the major part of men fall short) were in him (we have good ground to believe) baptized into Gospel-graces, by the teaching and operation of the Holy Ghost. He was hardly ever known to be in passion, and never bestowed an uncomely name, upon any the meanest of his own or his fathers servants, though peccant. He took the greatest notice of other mens excellencies, and the least of his own, that ever I saw.
Meekness and humility, which in many Are but moral Virtues, (and whereof the Major part of men fallen short) were in him (we have good ground to believe) baptised into Gospel graces, by the teaching and operation of the Holy Ghost. He was hardly ever known to be in passion, and never bestowed an uncomely name, upon any the Meanest of his own or his Father's Servants, though peccant. He took the greatest notice of other men's excellencies, and the least of his own, that ever I saw.
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His temperance was eminent, he did eat rather for necessity then delight, & for many yeares drank nothing but water, till with mortified Timothy, the weaknesse of his stomack, and his often infirmities necessitated him to make use of the Apostles dispensation.
His temperance was eminent, he did eat rather for necessity then delight, & for many Years drank nothing but water, till with mortified Timothy, the weakness of his stomach, and his often infirmities necessitated him to make use of the Apostles Dispensation.
Of a liberal disposition, and farre from the love of money; he spared much out of his personal allowance for charitable uses, and would often say, If God should please ever to make him Master of a large estate, he would bestow the over-plus in bringing up of poor Scholars at the Ʋniversity.
Of a liberal disposition, and Far from the love of money; he spared much out of his personal allowance for charitable uses, and would often say, If God should please ever to make him Master of a large estate, he would bestow the overplus in bringing up of poor Scholars At the Ʋniversity.
Such was his love to learning, that in the morning of his youth he was studying, not only to be learned himself, but how to promote the interest of Learning.
Such was his love to learning, that in the morning of his youth he was studying, not only to be learned himself, but how to promote the Interest of Learning.
he was troubled with nothing but what troubled them, and ambitious of nothing so much as of their content and satisfaction. It is a passage worth remembring, that after he had made some entrance on his studies in the Law, his father and mother, tender of his content, encouraging him cheerfully to persist,
he was troubled with nothing but what troubled them, and ambitious of nothing so much as of their content and satisfaction. It is a passage worth remembering, that After he had made Some Entrance on his studies in the Law, his father and mother, tender of his content, encouraging him cheerfully to persist,
every day, for the future, would render those studies more pleasing and profitable, He did ingenuously professe unto them, that the satisfaction which he gave them in that way, would countervail the greatest difficulty he could meet with;
every day, for the future, would render those studies more pleasing and profitable, He did ingenuously profess unto them, that the satisfaction which he gave them in that Way, would countervail the greatest difficulty he could meet with;
but at last, in dying. It was an high expression I had once from his father (and I believe it was no hyperbolie) That his whole life was so satisfactory to him and his mother, that they could not remember one entire week together in it, which if he were to live over again, they could wish he should otherwise spend then he did:
but At last, in dying. It was an high expression I had once from his father (and I believe it was no hyperbolie) That his Whole life was so satisfactory to him and his mother, that they could not Remember one entire Week together in it, which if he were to live over again, they could wish he should otherwise spend then he did:
To which he added as an acknowledgement of divine favour, that he was so blest of God all along, that if God at his birth had promised whatsoever they could have desired for him,
To which he added as an acknowledgement of divine favour, that he was so blessed of God all along, that if God At his birth had promised whatsoever they could have desired for him,
for near twenty two years (the time he lived) upon condition they should then be willing to resigne him back again, they could not have asked more of God,
for near twenty two Years (the time he lived) upon condition they should then be willing to resign him back again, they could not have asked more of God,
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Thus I have presented him to you, as A Gentleman, A Christian, A Son. Look upon him but once more, under the fourth notion propounded, scil. As a dying man,
Thus I have presented him to you, as A Gentleman, A Christian, A Son. Look upon him but once more, under the fourth notion propounded, scil. As a dying man,
or to receive what might have been seasonably tendred from others, though in this later respect the modesty and tendernesse of his dearest relations towards friends, that desired to have served him in a personal attendance, was stronger then their friends fears.
or to receive what might have been seasonably tendered from Others, though in this later respect the modesty and tenderness of his dearest relations towards Friends, that desired to have served him in a personal attendance, was Stronger then their Friends fears.
It was wonderful to standers by, that during the tiranny of that froward disease, (which was about a fourtnight) there was nothing of frowardness that fell from him,
It was wondered to standers by, that during the tyranny of that froward disease, (which was about a fortnight) there was nothing of frowardness that fell from him,
He bare the pains of a violent sicknesse, with that calmnesse and serenity, as if he had not so much as wish't to be in any condition, but what he was;
He bore the pains of a violent sickness, with that calmness and serenity, as if he had not so much as wished to be in any condition, but what he was;
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It hath been the commendation of some eminently learned and godly, Ministers themselves, that under their sore torments they groan'd, but they did not grumble, and indeed it was much,
It hath been the commendation of Some eminently learned and godly, Ministers themselves, that under their soar torments they groaned, but they did not grumble, and indeed it was much,
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and a mighty power of God to sustain and restrain the spirit under such mighty burnings, (as they truly phras'd their agonies:) This Gentleman did neither;
and a mighty power of God to sustain and restrain the Spirit under such mighty burnings, (as they truly phrased their agonies:) This Gentleman did neither;
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even while sense was alive and quick, he would say of his greatest sufferings, This is nothing but what might be easily borne, do with me what you will.
even while sense was alive and quick, he would say of his greatest sufferings, This is nothing but what might be Easily born, do with me what you will.
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All his trouble was to see his dear relations troubled for him, whom he besought with greatest tendernesse and humility to be comforted, telling them, I am willing God should do with me what he will.
All his trouble was to see his dear relations troubled for him, whom he besought with greatest tenderness and humility to be comforted, telling them, I am willing God should do with me what he will.
As his distemper increased, God increased his patience, and finding weaknesse growing upon him, the night before he died, he told his Parents, who were continually with him, that he thought he should see them no more here, humbly begged their blessings and prayers, in the midst whereof (some houres after) he fell asteep.
As his distemper increased, God increased his patience, and finding weakness growing upon him, the night before he died, he told his Parents, who were continually with him, that he Thought he should see them no more Here, humbly begged their blessings and Prayers, in the midst whereof (Some hours After) he fell asteep.
They that knew him, and knew him intimately, will not only be ready to subscribe this Testimony, but judge me sparing in what I have said on his behalf.
They that knew him, and knew him intimately, will not only be ready to subscribe this Testimony, but judge me sparing in what I have said on his behalf.
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And now what shall I adde in the close of all, but only this, scil. that this young Gentleman lieth before us as a witnesse and evidence to my text and doctrine, that all humane excellencie is but flesh, and therefore not to be gloried in.
And now what shall I add in the close of all, but only this, scil. that this young Gentleman lies before us as a witness and evidence to my text and Doctrine, that all humane excellency is but Flesh, and Therefore not to be gloried in.
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I have seen, saith the Prophet David, an end of all perfection, Psal. 119.96. He had seen wisdom, and the perfection of wisdom in Achitophel, and he saw an end of that.
I have seen, Says the Prophet David, an end of all perfection, Psalm 119.96. He had seen Wisdom, and the perfection of Wisdom in Ahithophel, and he saw an end of that.
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Surely Brethren, you have seen many excellent gifts and graces in this Gentleman, and compared with his age, we may adde in their perfection, but behold, excepting those which were founded in Christ and the Covenant of grace;
Surely Brothers, you have seen many excellent Gifts and graces in this Gentleman, and compared with his age, we may add in their perfection, but behold, excepting those which were founded in christ and the Covenant of grace;
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His Sun is gone down, shall I say at noon-day? nay, verily in the morning, almost as soon as it began to shine, and who would not mourn to see so much beauty, learning, modesty, ingenuity, meeknes, wisdom, grace, goodnesse,
His Sun is gone down, shall I say At noonday? nay, verily in the morning, almost as soon as it began to shine, and who would not mourn to see so much beauty, learning, modesty, ingenuity, meekness, Wisdom, grace, Goodness,
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It might well be a wonder to us, that this Gentleman, being of such rare temperance and moderation in diet, sleep and recreation; death should finde corrupt matter enough to boile up into so loathsome and malignant a distemper.
It might well be a wonder to us, that this Gentleman, being of such rare temperance and moderation in diet, sleep and recreation; death should find corrupt matter enough to boil up into so loathsome and malignant a distemper.
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