These three then must be the measure of my tongue, and your eares, the change, the Author, the Merit. In the change you shall see the Act and the Subject. For the first:
These three then must be the measure of my tongue, and your ears, the change, the Author, the Merit. In the change you shall see the Act and the Subject. For the First:
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Motion whether by consistence, or retrogradation, Sun stand thou still in Gibeon, and thou Moone in the vally of Aialon, Ios. 12.10. There was a change in not moving.
Motion whither by consistence, or retrogradation, Sun stand thou still in Gibeon, and thou Moon in the valley of Aijalon, Ios. 12.10. There was a change in not moving.
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And for Retrogradation, The shadow went back ten degrees in the diall of Ahaz, Es. 38.8. A change of Face, the Sun was darkned, Luc. 23.45. when the Sun of righteousnesse was eclipsed, and shall be so againe ere he breake forth in full glory:
And for Retrogradation, The shadow went back ten Degrees in the dial of Ahaz, Es. 38.8. A change of Face, the Sun was darkened, Luke 23.45. when the Sun of righteousness was eclipsed, and shall be so again ere he break forth in full glory:
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there is no moneth passeth over us, wherein shee is not both new and old, to the making up of a just and common riddle, that not exceeding the age of 28. daies, shee is yet no lesse old then the world;
there is no Monn passes over us, wherein she is not both new and old, to the making up of a just and Common riddle, that not exceeding the age of 28. days, she is yet no less old then the world;
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and for their present condition, that though the essence of the glorious spirits there, be immutable from within, having nothing in them that may worke their dissolution or change,
and for their present condition, that though the essence of the glorious spirits there, be immutable from within, having nothing in them that may work their dissolution or change,
And even of this most glorious, infinite, and only perfect and absolute being, we may safely (though in all awfull reverence) say, with Gregory, Mutat sententiam, non mutat consilium, He changeth his threatned doom, but never his decree.
And even of this most glorious, infinite, and only perfect and absolute being, we may safely (though in all awful Reverence) say, with Gregory, Mutat sententiam, non Mutat consilium, He changes his threatened doom, but never his Decree.
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the elements that are partners in quality, interchange with each other in substance, the mixed bodies can no more stand still then the heaven whereby they are governed;
the elements that Are partners in quality, interchange with each other in substance, the mixed bodies can no more stand still then the heaven whereby they Are governed;
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for as that Sun never holds one minute in one place, never day walkes the same round, no more doe these inferior bodies continue one moment in the same estate, but ever altering;
for as that Sun never holds one minute in one place, never day walks the same round, no more do these inferior bodies continue one moment in the same estate, but ever altering;
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The earth, which of all visible things hath the style of cōstancy [ terra quae nunquam movebitur ] yet sometimes feels the motion of Trepidation in her vast body:
The earth, which of all visible things hath the style of constancy [ terra Quae Never movebitur ] yet sometime feels the motion of Trepidation in her vast body:
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the domestiques whereof, as all vegetative and some sensitive creatures, and the Lords thereof, rationall creatures, are ever as moving, as the earth is still:
the domestics whereof, as all vegetative and Some sensitive creatures, and the lords thereof, rational creatures, Are ever as moving, as the earth is still:
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And as it is thus in the frame of nature, so of policy too, those great and famous Monarchies of the world what ever precious metall, their head, shoulders, wast, have beene of;
And as it is thus in the frame of nature, so of policy too, those great and famous Monarchies of the world what ever precious metal, their head, shoulders, waste, have been of;
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or shift it at pleasure, notwithstanding that insensible rapture (as the Ant may creepe the contrary way to the violent circumvolution of the wheele) yet we must necessarily bee swayed with that universall swinge of mutability, wherewith all creatures are carried forcibly about.
or shift it At pleasure, notwithstanding that insensible rapture (as the Ant may creep the contrary Way to the violent circumvolution of the wheel) yet we must necessarily be swayed with that universal swinge of mutability, wherewith all creatures Are carried forcibly about.
who would set his heart upon these unstable felicities? Doe ye not smile at the child, which when he hath raised a large bubble out of his wallnut-shell, joyes in that aery globe,
who would Set his heart upon these unstable felicities? Do you not smile At the child, which when he hath raised a large bubble out of his walnut-shell, Joys in that aery Globe,
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The captive Prince in the story, noted well when he lookt back upon the charet of his proud victor, that still one spoake of the wheele went downe as another rose;
The captive Prince in the story, noted well when he looked back upon the chariot of his proud victor, that still one spoke of the wheel went down as Another rose;
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The famous Generall that thrise rescued Rome, came to Date obolū Belisario, one single half-penny to Bellisarius. Take your turnes then for these earthly preeminences,
The famous General that thrice rescued Rome, Come to Date obolū Belisario, one single halfpenny to Belisarius. Take your turns then for these earthly preeminences,
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say of that Empyreall heaven, as God said of the holy of holies which was the figure of it, Hic requies mea in aeternum, Here shall be my rest for ever:
say of that Empyreal heaven, as God said of the holy of holies which was the figure of it, Hic Requies mea in aeternum, Here shall be my rest for ever:
for the flourishing Pentapolis, to be turned suddainly into sulphurous heapes, and salt-pits, these things fill the eye, not without an astonishment of the heart.
for the flourishing Pentapolis, to be turned suddenly into sulphurous heaps, and salt-pits, these things fill the eye, not without an astonishment of the heart.
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the leaves which are the hayres, fall off, and give way to a loathsome baldnesse; the towred Cities, which are the chaplets and dresses of that head, are torne downe, and turned to rubbish;
the leaves which Are the hairs, fallen off, and give Way to a loathsome baldness; the towered Cities, which Are the chaplets and Dresses of that head, Are torn down, and turned to rubbish;
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It was held by Abimelec no small judgement that God inflicted on him in closing up all the wombs of the house of Abimelec, and therefore it is said Abraham prayed, and God healed Abimelec, and his wife, and his maidservants.
It was held by Abimelec no small judgement that God inflicted on him in closing up all the wombs of the house of Abimelec, and Therefore it is said Abraham prayed, and God healed Abimelec, and his wife, and his maidservants.
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nor the same reason) Luc. 1.25. (in so much as Canta sterilis had been a strange word, Ep. 54.1. were it not for that which followeth, The desolate shall have more children then the married;
nor the same reason) Luke 1.25. (in so much as Canta sterilis had been a strange word, Epistle 54.1. were it not for that which follows, The desolate shall have more children then the married;
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What followes hence, but miserable famine, leannesse of body, languishing of strength, hollownesse of eyes, drinesse of bones, blacknes of skin, wringing of mawes, gnawing and clinging of guts,
What follows hence, but miserable famine, leanness of body, languishing of strength, hollowness of eyes, dryness of bones, blackness of skin, wringing of maws, gnawing and clinging of guts,
why keepeth it the ground barren? If then wee find our selves in this condition, let us doe as Solomon sayes the fashion is of the barren womb, cry Give, Give, and never leave importunate craving till we finde the twins of grace striving in the womb of our soules.
why Keepeth it the ground barren? If then we find our selves in this condition, let us do as Solomon Says the fashion is of the barren womb, cry Give, Give, and never leave importunate craving till we find the twins of grace striving in the womb of our Souls.
or the whitish sands of Egypt (where Nile toucheth not) yeeld nothing but their Suhit and Gazul (fit for the furnace, not the mouth;) or if some ill-natur'd wast, yeeld nothing but heath and furres, we never wonder at it; these doe but their kinde;
or the whitish sands of Egypt (where Nile touches not) yield nothing but their Suit and Gazul (fit for the furnace, not the Mouth;) or if Some Ill-natured waste, yield nothing but heath and furs, we never wonder At it; these do but their kind;
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God, who is most free and infinite, is not tyed to our termes, he can in an instant turne faire into foule, fruitfull into barren, light into darknesse, something, yea all things into nothing;
God, who is most free and infinite, is not tied to our terms, he can in an instant turn fair into foul, fruitful into barren, Light into darkness, something, yea all things into nothing;
Thou art rich in good works, as that churle was in provision, and saist, Soule take thy ease, let thy hand be out of ure a little through a lazy security, thou hast forfeited all, by disuse,
Thou art rich in good works, as that churl was in provision, and Sayest, Soul take thy ease, let thy hand be out of ure a little through a lazy security, thou hast forfeited all, by disuse,
and maist expect to heare, Stulte, hac nocte: Thou art rich in profession of Grace? Was any man more officious then Demas? yet he soon fell to imbrace the present world, with a neglect of the future.
and Mayest expect to hear, Stulte, hac nocte: Thou art rich in profession of Grace? Was any man more officious then Demas? yet he soon fell to embrace the present world, with a neglect of the future.
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Think not now that I am falling in with our late Excutifidians, to teach that a true, solid, radicated saving faith may be totally, finally lost; no, I hate the motion:
Think not now that I am falling in with our late Excutifidians, to teach that a true, solid, radicated Saving faith may be totally, finally lost; no, I hate the motion:
it is presumption that I taxe, not well grounded assurance; presumption of outward profession, and priviledges, not assurance of the inward truth of grace.
it is presumption that I Tax, not well grounded assurance; presumption of outward profession, and privileges, not assurance of the inward truth of grace.
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Rome was for her faith famous through all the world, Rom. 1.8. Woe to Ariel, to Ariel the City where David dwelt, Es. 29.1. Our owne once good estate may aggravate our misery, can never secure our happinesse.
Rome was for her faith famous through all the world, Rom. 1.8. Woe to Ariel, to Ariel the city where David dwelled, Es. 29.1. Our own once good estate may aggravate our misery, can never secure our happiness.
Surely, if we grow into that Anarchicall fashion of Independent congregations, which I see, and lament to see, affected by too many, not without wofull successe; we are gone;
Surely, if we grow into that Anarchical fashion of Independent congregations, which I see, and lament to see, affected by too many, not without woeful success; we Are gone;
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Oh God, in whose hands the hearts of Princes and all the sons of men are, to turne them, as the rivers of waters, put it into the heart of our King and Parliament, to take speedy order for the suppression of this wild variety of Sects,
O God, in whose hands the hearts of Princes and all the Sons of men Are, to turn them, as the Rivers of waters, put it into the heart of our King and Parliament, to take speedy order for the suppression of this wild variety of Sects,
Is Ioseph sold to the Merchants by the villany of his envious brethren? The Lord sent me before you, Gen. 51. Doe the Chaldeans and Sabeans feloniously drive away the heards of Iob, doth the Devill by a tempestuous gust bluster downe the house,
Is Ioseph sold to the Merchant's by the villainy of his envious brothers? The Lord sent me before you, Gen. 51. Doe the Chaldeans and Sabeans feloniously drive away the heards of Job, does the devil by a tempestuous gust bluster down the house,
and rob him of his children? The Lord hath taken, Iob. 1. Is a man slaine by chance-medly, the axe-head slipping from the helve? Dominus tradidit. So whether they be acts of nature, of will, of casualty;
and rob him of his children? The Lord hath taken, Job 1. Is a man slain by chance-medley, the axe-head slipping from the helve? Dominus tradidit. So whither they be acts of nature, of will, of casualty;
There is much wisdome and justice in distinguishing causes & giving each their owne; whereof, whiles some have failed, they have run into injurious, and frantick extrems:
There is much Wisdom and Justice in distinguishing Causes & giving each their own; whereof, while Some have failed, they have run into injurious, and frantic extremes:
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on the other, Atheous fooles ascribe all to the second, and immediate causes, not looking up to the hand of an over-ruling, and all-contriving providence;
on the other, Atheous Fools ascribe all to the second, and immediate Causes, not looking up to the hand of an overruling, and all-contriving providence;
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Behold (saith the Lord) I will heare the heavens, they shall heare the earth, the earth shall heare the corne, wine, oyle, and they shall heare Israel.
Behold (Says the Lord) I will hear the heavens, they shall hear the earth, the earth shall hear the corn, wine, oil, and they shall hear Israel.
How should Israel live without corne, wine, oyle? how should the corne, wine, oyle, be had without the yeeldance of the earth? how should the earth yeeld these without the influence of heaven? how can heaven yeeld these influences without the command of the maker? Ose. 2.21.
How should Israel live without corn, wine, oil? how should the corn, wine, oil, be had without the yeeldance of the earth? how should the earth yield these without the influence of heaven? how can heaven yield these influences without the command of the maker? Ose. 2.21.
Thou art a Merchant, what tellest thou mee of crosse winds, of Michael-mas flawes, of ill weathers, of the wafting of the Archangels wings when thou passest by the Grecian promontory of tedious becalmings, of pyraticall hazards, of falshood in trades, breaking of customers, craft and undermining of interlopers, all these are set on by heaven to impoverish thee.
Thou art a Merchant, what Tellest thou me of cross winds, of Michaelmas flaws, of ill weathers, of the wafting of the Archangels wings when thou passest by the Grecian promontory of tedious becalmings, of piratical hazards, of falsehood in trades, breaking of customers, craft and undermining of interlopers, all these Are Set on by heaven to impoverish thee.
if those gifts in the bosome, which our blunt Ancestors would have termed Bribes; if plausible suppalpations, if restlesse importunities will hoyse thee, thou wilt mount:
if those Gifts in the bosom, which our blunt Ancestors would have termed Bribes; if plausible suppalpations, if restless importunities will hoist thee, thou wilt mount:
but know withall, Frustra nisi Dominus, let your projects be never so faire, your treaties never so wise and cautious, your enterprises never so hopefull,
but know withal, Frustra nisi Dominus, let your projects be never so fair, your treaties never so wise and cautious, your enterprises never so hopeful,
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If good befall them, it is the Taylor to whom they are beholden for their coate, the Confectionary for their sweet-meats, not their parents who pay for all these;
If good befall them, it is the Taylor to whom they Are beholden for their coat, the Confectionary for their sweetmeats, not their Parents who pay for all these;
Secondly, what should we doe but kisse the rod, and him that smites with it, patiently receiving all chastisements from the hand of a powerfull, wise, just God? Had we to doe with an agent lesse then omnipotent, we might perhaps think of him as one said of the Egyptian Magitians, They could hurt,
Secondly, what should we do but kiss the rod, and him that smites with it, patiently receiving all chastisements from the hand of a powerful, wise, just God? Had we to do with an agent less then omnipotent, we might perhaps think of him as one said of the Egyptian Magicians, They could hurt,
finite agents cannot goe beyond their owne spheare, were the power of great Princes as large as their wills, none of their designes should be ineffectuall:
finite agents cannot go beyond their own sphere, were the power of great Princes as large as their wills, none of their designs should be ineffectual:
But in the meane time let not those wicked wretches, by whose unjust hand the just God thinks good to scourge his owne, comfort themselves with the hope of an impunity,
But in the mean time let not those wicked wretches, by whose unjust hand the just God thinks good to scourge his own, Comfort themselves with the hope of an impunity,
the fire of that wrath which Ashur feeles from God, is a thousand times hotter then the fire of that wrath which Israel feeles from Ashur. Shortly, God will have his due honor both in afflicting his owne,
the fire of that wrath which Ashur feels from God, is a thousand times hotter then the fire of that wrath which Israel feels from Ashur. Shortly, God will have his due honour both in afflicting his own,
whether of barrenesse or plenty, there needs no other ground to be given but, Quia voluit; and even so it is in this stirring peece of earth, which we carry about us;
whither of barrenesse or plenty, there needs no other ground to be given but, Quia voluit; and even so it is in this stirring piece of earth, which we carry about us;
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I have heard and seene some ignorant impatients, when they have found themselves to smart with Gods scourge, cast a sullen frowne back upon him, with Cur me caedis? or with the malecontented mother of the striving twins, Why am I thus? Alas, what mere, what miserable strangers are these men at home? There is nothing in the world that they doe more misknow then themselves;
I have herd and seen Some ignorant impatients, when they have found themselves to smart with God's scourge, cast a sullen frown back upon him, with Cur me caedis? or with the Malecontented mother of the striving twins, Why am I thus? Alas, what mere, what miserable Strangers Are these men At home? There is nothing in the world that they do more misknow then themselves;
yea at the Keyhole of their owne hearts or lives, they could not choose but cry out, with holy Iob, I have sinned, what shal I do to thee, O thou preserver of Men? They would accuse, arraign,
yea At the Keyhole of their own hearts or lives, they could not choose but cry out, with holy Job, I have sinned, what shall I do to thee, Oh thou preserver of Men? They would accuse, arraign,
& condemne themselves, and would rather bethinke which of those many thousand sinnes which they have multiplyed against heaven, they are called to reckoning for,
& condemn themselves, and would rather bethink which of those many thousand Sins which they have multiplied against heaven, they Are called to reckoning for,
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so where sin is, there will be, there must be punishment. If thou dost ill, saith God to Cain, Sin lyes at the doore, Gen. 4.7. Sin, that is, punishment for sin, they are so inseparable that one word implyes both:
so where since is, there will be, there must be punishment. If thou dost ill, Says God to Cain, since lies At the door, Gen. 4.7. since, that is, punishment for since, they Are so inseparable that one word Implies both:
We are verily guilty concerning our brother in that we saw the anguish of his soule, &c. Gen. 42.21. What should I instance in that, whereof not Scripture, not bookes, but the whole world is full;
We Are verily guilty Concerning our brother in that we saw the anguish of his soul, etc. Gen. 42.21. What should I instance in that, whereof not Scripture, not books, but the Whole world is full;
So then it stands upon no lesse ground then the very necessary, and essential justice of God, that where wickednes hath led the way, there punishment must follow:
So then it Stands upon no less ground then the very necessary, and essential Justice of God, that where wickedness hath led the Way, there punishment must follow:
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but it is not an improbable note of the Author of our Fasciculus temporum; that there is trifarius cursus rerum, Abundantiae, indigentiae, temperantiae;
but it is not an improbable note of the Author of our Fasciculus Temporum; that there is trifarius cursus rerum, Abundantiae, indigentiae, temperantiae;
and what can follow next, but our miserable indigence and distresse? we may please our selves in the secure condition of our happy union, in the strength of our wooden walls and our naturall Bulwarkes;
and what can follow next, but our miserable indigence and distress? we may please our selves in the secure condition of our happy Union, in the strength of our wooden walls and our natural Bulwarks;
But I remember what I have read of a noble and wise Captain, who when he was vehemently moved to take upon him the Defence of a strong City, which was inforced to him by the safe site, strong fortifications, plentifull ammunition, and inexpugnable walls of it;
But I Remember what I have read of a noble and wise Captain, who when he was vehemently moved to take upon him the Defence of a strong city, which was enforced to him by the safe site, strong fortifications, plentiful ammunition, and inexpugnable walls of it;
Yea (saith he) but tell me I pray you, have you any covering betwixt it and heaven? have you any defence against the vengeance of that God, whom your sins have provoked? If those sins of yours shall draw downe Gods curses upon your heads, to what purpose shall it be to indeavour to keep your enemy out of your gates? The story applies it selfe;
Yea (Says he) but tell me I pray you, have you any covering betwixt it and heaven? have you any defence against the vengeance of that God, whom your Sins have provoked? If those Sins of yours shall draw down God's curses upon your Heads, to what purpose shall it be to endeavour to keep your enemy out of your gates? The story Applies it self;
What meane you that ye beat my people to pieces, and grinde the faces of the poore, saith the Lord God of hoasts? Isay 3.14. Contempt of Gods Ministers is another, and that's a paying sin wheresoever it is, Ier. 25.4.
What mean you that you beatrice my people to Pieces, and grind the faces of the poor, Says the Lord God of hosts? Saiah 3.14. Contempt of God's Ministers is Another, and that's a paying since wheresoever it is, Jeremiah 25.4.
for ye have robbed mee, Malachy, 3.9. What should I tell you the stories of Baltasar, of Heliodorus, of Crassus, of Iulian, of the Templars, of Woolsey, and of his Master H. 8. shortly, show me the man, the family, the nation that ever prospered after sacriledge;
for you have robbed me, Malachy, 3.9. What should I tell you the stories of Balthasar, of Heliodorus, of Crassus, of Iulian, of the Templars, of Woolsey, and of his Master H. 8. shortly, show me the man, the family, the Nation that ever prospered After sacrilege;
Novimus (saith he) multa regna, & reges eorum propterea cecidisse, quia ecclesias spoliarunt, résque earum alienarunt, & militibus loco stipendii dederunt.
Novimus (Says he) Multa regna, & reges Their propterea cecidisse, quia Ecclesiastes spoliarunt, résque earum alienarunt, & militibus loco stipendii dederunt.
But upon him and his friends, and his peeres and people that abhorre this wickednesse, let there be blessings from God even upon them and their seed for ever and ever.
But upon him and his Friends, and his Peers and people that abhor this wickedness, let there be blessings from God even upon them and their seed for ever and ever.
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Wherefore hath God put the sword into the hands of you great men, but that you should use it to the effectuall cutting down of all wickednesse and vice? Wherefore hath God put the two-edged sword of the Spirit into the mouthes of us his Ministers,
Wherefore hath God put the sword into the hands of you great men, but that you should use it to the effectual cutting down of all wickedness and vice? Wherefore hath God put the two-edged sword of the Spirit into the mouths of us his Ministers,
and to bend your utmost indeavours to the beating downe of your owne sins, and carefully to ransacke all the blinde corners of your hearts to finde out the cursed Achan in your owne bosomes? Oh that each man would thus undertake to reforme one!
and to bend your utmost endeavours to the beating down of your own Sins, and carefully to ransack all the blind corners of your hearts to find out the cursed achan in your own bosoms? O that each man would thus undertake to reform one!
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