The Lord hauing trussed him by the haire, (fit matter for an halter) and Ioab with his men dispatcht him, the King his father is now to vnderstand, the newes;
The Lord having trussed him by the hair, (fit matter for an halter) and Ioab with his men dispatched him, the King his father is now to understand, the news;
who waiting the tidings at the gate of Mahanai•••, and receiuing a message contrarie to his expectation and desire, (for hee desired nothing lesse then Absaloms death) was exceedingly mooued (as the word implies) and finding himselfe ouercharged with griefe, he takes couert as soone as he can, gets into the nextroome, there to weepe it out:
who waiting the tidings At the gate of Mahanai•••, and receiving a message contrary to his expectation and desire, (for he desired nothing less then Absaloms death) was exceedingly moved (as the word Implies) and finding himself overcharged with grief, he Takes covert as soon as he can, gets into the nextroome, there to weep it out:
and therefore he discharges himselfe at the staires as he goes, and breakes foorth, as you heare, O my sonne Absalom, &c. which words are vttered, you see, vpon the report of his sonnes death,
and Therefore he discharges himself At the stairs as he Goes, and breaks forth, as you hear, Oh my son Absalom, etc. which words Are uttered, you see, upon the report of his Sons death,
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Yet if you will, (to the end you may the better see the grounds of the points to be gathered) you may obserue in them two things: First, Dauids sorrow: Secondly, the occasion thereof.
Yet if you will, (to the end you may the better see the grounds of the points to be gathered) you may observe in them two things: First, David sorrow: Secondly, the occasion thereof.
and heere we render it [ Then. ] His sorrow is set downe, both as it was inwardly conceiued, and outwardly expressed; conceiued, he was mooued; expressed, partly by deeds;
and Here we render it [ Then. ] His sorrow is Set down, both as it was inwardly conceived, and outwardly expressed; conceived, he was moved; expressed, partly by Deeds;
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and binde many things together within the compasse of few points. Then (saith the text). i. when he had receiued newes touching Absaloms death, the King, i.
and bind many things together within the compass of few points. Then (Says the text). i. when he had received news touching Absaloms death, the King, i.
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When a man hath some deepe gash, or sudden chop, you shall haue for the present a great silence (as it were) and the flesh on each side will bee wanne and pale,
When a man hath Some deep gash, or sudden chop, you shall have for the present a great silence (as it were) and the Flesh on each side will be won and pale,
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and weepes so bitterly vpon so neare an occasion, (I meane the death of his dearest Absalom ) let vs hence note this, in the generall, from the party sorrowing,
and weeps so bitterly upon so near an occasion, (I mean the death of his dearest Absalom) let us hence note this, in the general, from the party sorrowing,
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what a life had he in his father in law his time? when went hee to bed with drie eies? when liued hee a merry day? what comfort in Michol his wife? what troubles after Sauls death? what breaches in his familie? what heart breakings in his Thamar? in his Amnon? in his Absalom whilst he hued? and now when a man would haue thought him spent and drawen drie,
what a life had he in his father in law his time? when went he to Bed with dry eyes? when lived he a merry day? what Comfort in Michal his wife? what Troubles After Saul's death? what Breaches in his family? what heart breakings in his Tamar? in his Amnon? in his Absalom while he hued? and now when a man would have Thought him spent and drawn dry,
how many teares doth hee spend afresh vpon his death? these crosses come close, cut deepe, here are griefes (in his familiars shall I say? nay) in his kinsfolkes, his father, his wiues, at Ziklag, his children, his Absalom. And was not Iacob in the same case? was it nothing to be rended from his owne fathers house? to liue in feare of his owne brother? to be so vsed by his owne vncle? to be so cosened of his owne wife? to haue his onelie daughter deflowred? to haue his dearest wife to die so vpon his hands? to haue oue sonne banished? another an adulterer, another incestuous? many murtherers;
how many tears does he spend afresh upon his death? these Crosses come close, Cut deep, Here Are griefs (in his familiars shall I say? nay) in his kinsfolks, his father, his wives, At Ziklag, his children, his Absalom. And was not Iacob in the same case? was it nothing to be rended from his own Father's house? to live in Fear of his own brother? to be so used by his own uncle? to be so cozened of his own wife? to have his only daughter deflowered? to have his dearest wife to die so upon his hands? to have oue son banished? Another an adulterer, Another incestuous? many murderers;
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And what would you say of Iob, were his case your owne? It may bee you would thinke it a losse to part with so much goods and cattell so soone, to be worth a thousand pound in the morning,
And what would you say of Job, were his case your own? It may be you would think it a loss to part with so much goods and cattle so soon, to be worth a thousand pound in the morning,
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would not this haue wrought vpon vs? But then, if to all this there should be added such plagues on the body, such terrors on the soule, would wee not say, our crosses were sharpe? yes (brethren:) we may say that Iobs were sharpe,
would not this have wrought upon us? But then, if to all this there should be added such plagues on the body, such terrors on the soul, would we not say, our Crosses were sharp? yes (brothers:) we may say that Jobs were sharp,
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and Dauid the father deliuered in more generall tearmes, the one touching the number of the faithfuls afflictions, that they come by seuens (i troups) in one and the same day, the other touching both number and measures that they are many and great, in number many, in nature weightie, as the word signifies both.
and David the father Delivered in more general terms, the one touching the number of the faithfuls afflictions, that they come by seuens (i troops) in one and the same day, the other touching both number and measures that they Are many and great, in number many, in nature weighty, as the word signifies both.
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But leauing testimonies, what might bee the cause that Gods best children are so sped? Is it their religion? Is it their profession? No, no, it is because they are set with corruption (if you will haue it all at once) and therefore must be purged:
But leaving testimonies, what might be the cause that God's best children Are so sped? Is it their Religion? Is it their profession? No, not, it is Because they Are Set with corruption (if you will have it all At once) and Therefore must be purged:
For first (a little to enlarge our selues in the vnfolding of some few amongst many reasons) Gods best children will sometimes venture on noisome meates and hurtfull poisons, they will feede on the grosser sinnes, they will drinke in very puddle, I meane iniquities,
For First (a little to enlarge our selves in the unfolding of Some few among many Reasons) God's best children will sometime venture on noisome Meats and hurtful poisons, they will feed on the grosser Sins, they will drink in very puddle, I mean iniquities,
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yea and lash his conscience, and when he will bee walking so neere hels mouth, take him by the heeles and make him beleeue he will throw him in? what though he do cry? what though he be crossed of his will? Is it not better hee should cry here then in hell? and receiue his payment here rather then his iudgement there? Is it not better he should lose his sin,
yea and lash his conscience, and when he will be walking so near hels Mouth, take him by the heals and make him believe he will throw him in? what though he do cry? what though he be crossed of his will? Is it not better he should cry Here then in hell? and receive his payment Here rather then his judgement there? Is it not better he should loose his since,
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Poore Dauid that scarce euer came where prosperity grew, had but a little rest, and he beganne to dreame of golden mountaines, hee thought crosses had now taken their leaue of him,
Poor David that scarce ever Come where Prosperity grew, had but a little rest, and he began to dream of golden Mountains, he Thought Crosses had now taken their leave of him,
And good Hezechiah who was first humbled at the comming of Saneherib, and the second time, brought to deaths dore by gricuous sicknes, had no sooner a little respit,
And good Hezekiah who was First humbled At the coming of Sennacherib, and the second time, brought to death's door by gricuous sickness, had no sooner a little respite,
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but the Lord seeing him so ranke, thinkes it time to let him blood, and therefore Esay giues him a cooler, you haue made (saith he) for so in effect hee speakes) a faire hand of your wealth you haue;
but the Lord seeing him so rank, thinks it time to let him blood, and Therefore Isaiah gives him a cooler, you have made (Says he) for so in Effect he speaks) a fair hand of your wealth you have;
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and this is onother reason of the Lords thus dealing with his people, because the difference is not great whether you eate bad meate, or surfet on good.
and this is onother reason of the lords thus dealing with his people, Because the difference is not great whither you eat bad meat, or surfeit on good.
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Thirdly, God had but neede to diet the best of vs sometimes, because we be so lazie when we are full, much like to a man that comes newly from a feast, fit for nothing;
Thirdly, God had but need to diet the best of us sometime, Because we be so lazy when we Are full, much like to a man that comes newly from a feast, fit for nothing;
wee come to the ordinances of God, as fed wantons to a feast, nothing pleaseth vnlesse it be some odde sawce or new inuention, the worst dish on the table;
we come to the ordinances of God, as fed wantons to a feast, nothing Pleases unless it be Some odd sauce or new invention, the worst dish on the table;
so it is with vs, when wee come to the word, the sense must be pleased as well as the heart edified, else it is but a dry feast, one tricke of wit doth more affect, than twenty gratious sentences:
so it is with us, when we come to the word, the sense must be pleased as well as the heart edified, Else it is but a dry feast, one trick of wit does more affect, than twenty gracious sentences:
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for (alas) how did he gather mud, when he had stood still a while? and how would his corruptions againe haue growne to some head, had not Absalom beene raised vp to breath him,
for (alas) how did he gather mud, when he had stood still a while? and how would his corruptions again have grown to Some head, had not Absalom been raised up to breath him,
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how resty should wee bee if neuer walkt? how grounded on our lees with Moab, if neuer turned forth from vessell to vessell? It stands the Lord therefore vpon,
how resty should we be if never walked? how grounded on our lees with Moab, if never turned forth from vessel to vessel? It Stands the Lord Therefore upon,
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would yee not haue thought that Dauid by this time had almost emptied himselfe of all pride, that all passions, all loue of the world, all carnall affections had beene well nere buried? but see, see,
would ye not have Thought that David by this time had almost emptied himself of all pride, that all passion, all love of the world, all carnal affections had been well never buried? but see, see,
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so impatient, so passionate, do not you thinke that there is some store in vs? let vs be crossed a little, cannot we chafe? let vs be abused, cannot we find our tongues? adde to this our worldlines, cannot wee bee content to liuelonger in this world (bad though it be?) do we not dote too much on one Absalom or other? be not our hearts yet vnbroken? why then you see, God must smite and smite againe,
so impatient, so passionate, do not you think that there is Some store in us? let us be crossed a little, cannot we chafe? let us be abused, cannot we find our tongues? add to this our worldliness, cannot we be content to liuelonger in this world (bad though it be?) do we not dote too much on one Absalom or other? be not our hearts yet unbroken? why then you see, God must smite and smite again,
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thus wee see great cause of great affliction on Gods part, sith our sinnes are great which must be purged and preuented, our surfers great which must be cured, our deadnesse great, which must be quickned, our inside bad, which must be cleansed.
thus we see great cause of great affliction on God's part, sith our Sins Are great which must be purged and prevented, our surfers great which must be cured, our deadness great, which must be quickened, our inside bad, which must be cleansed.
for many we diaw vpon our selues by riot, Idlenesse, vnthrif•nes, rage, &c. and the most we make more heauy (that are heauie enough already) through our owne folly,
for many we diaw upon our selves by riot, Idleness, vnthrif•nes, rage, etc. and the most we make more heavy (that Are heavy enough already) through our own folly,
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when an execution is to be wrought, and the Lord hath assigned some of his shrewdest children to punishment, they shall haue the office sometimes to bee the gaoler or belman, that is their preferment.
when an execution is to be wrought, and the Lord hath assigned Some of his shrewdest children to punishment, they shall have the office sometime to be the gaoler or belman, that is their preferment.
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Leauing therfore these scullians in the kitchin there to scoure a vessell or licke a dish when they shall bee called vpon, let vs make our vse of this so large a Doctrine,
Leaving Therefore these scullians in the kitchen there to scour a vessel or lick a dish when they shall be called upon, let us make our use of this so large a Doctrine,
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Is this so, that Gods dearest children haue and must haue such great and piercing crosses in this life? then must all who would be knowne by that name, make account of such and prepare for them.
Is this so, that God's dearest children have and must have such great and piercing Crosses in this life? then must all who would be known by that name, make account of such and prepare for them.
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& when the morning is faire, wee neuer feare a storme, and therefore are sometimes taken without our cloake (as it were.) Such also is our conceit of our selues,
& when the morning is fair, we never Fear a storm, and Therefore Are sometime taken without our cloak (as it were.) Such also is our conceit of our selves,
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But it will be granted (I trow) that our nature needs physicke, as much as other mens (there is no difference in the mould) & that our carriage hath not beene so good,
But it will be granted (I trow) that our nature needs physic, as much as other men's (there is no difference in the mould) & that our carriage hath not been so good,
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Our Prince is consecrated through afflictions, our way is an afflicted way (as you would say) and it is the voice of heauen, that thorow manie tribulations we must enter into heauen.
Our Prince is consecrated through afflictions, our Way is an afflicted Way (as you would say) and it is the voice of heaven, that thorough many tribulations we must enter into heaven.
or else indure afflictions, either passe vnder the rod or be bastards, let vs (vnlesse we meane to shame our selues) arme our selues for crosses before hand,
or Else endure afflictions, either pass under the rod or be bastards, let us (unless we mean to shame our selves) arm our selves for Crosses before hand,
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For what hath befallen Dauid and others, why may not the same befall vs? some wiues haue great crosses in their husbands, some husbands in their wiues, some parents in children, some children in parents, some are neerely toucht in their body, some in their estate, some other in their name, in their soule othersome,
For what hath befallen David and Others, why may not the same befall us? Some wives have great Crosses in their Husbands, Some Husbands in their wives, Some Parents in children, Some children in Parents, Some Are nearly touched in their body, Some in their estate, Some other in their name, in their soul Othersome,
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and where is our discharge? who hath exempted vs? may not we neede them as much as others? doth not God loue vs as well as others? are not these things written for our vse? O then let vs thinke on these things in this our peace,
and where is our discharge? who hath exempted us? may not we need them as much as Others? does not God love us as well as Others? Are not these things written for our use? O then let us think on these things in this our peace,
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or sorrow of minde, we can say no more then Dauid now can (my son, my son, my paine, my paine, my heart, my heart.) Now let vs treasure vp faith and patience,
or sorrow of mind, we can say no more then David now can (my son, my son, my pain, my pain, my heart, my heart.) Now let us treasure up faith and patience,
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and wisedome, as loseph did corne, sith a day of vtterance will come, a day of spending, not of getting, a day wherein our owne stocke & the Churches treasury too (I meane others praiers) will bee little enough:
and Wisdom, as loseph did corn, sith a day of utterance will come, a day of spending, not of getting, a day wherein our own stock & the Churches treasury too (I mean Others Prayers) will be little enough:
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Now lastly whilst the Lord doth offer himselfe vnto vs as a louing father, let vs come vnto him like obedient children, let vs confesse against our selues,
Now lastly while the Lord does offer himself unto us as a loving father, let us come unto him like obedient children, let us confess against our selves,
Let vs seeke to him (as once the Sidomians did to Herod ) through Christ (as they through Blastus ) for his fauour (as they for Herods loue,) and then being at peace with him in our peace,
Let us seek to him (as once the Sidomians did to Herod) through christ (as they through Blastus) for his favour (as they for Herods love,) and then being At peace with him in our peace,
and acquainted with him in our prosperity, he will know our soules in aduersity, and we shall alwaies haue a rocke to sly vnto in the greatest waues and surges.
and acquainted with him in our Prosperity, he will know our Souls in adversity, and we shall always have a rock to sly unto in the greatest waves and surges.
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Is this so, that the dearest of Gods children haue great and neere afflictions in this life? then this must teach the wicked to leaue iudging abroad, and to looke homeward:
Is this so, that the dearest of God's children have great and near afflictions in this life? then this must teach the wicked to leave judging abroad, and to look homeward:
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These (say they) be the fellowes, these preachers so much magnifie, these the happy ones, these goe away with all the comforts, they cannot doe amisse, they;
These (say they) be the Fellows, these Preachers so much magnify, these the happy ones, these go away with all the comforts, they cannot do amiss, they;
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but by your leaue, such a iudgement hath befallen one, such a plague another, and which of them escapes better? and this they get by running to sermons, & thus they triumph.
but by your leave, such a judgement hath befallen one, such a plague Another, and which of them escapes better? and this they get by running to Sermons, & thus they triumph.
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how much more the sinner? Is this done to the greene tree? Doth the Lord thus visit those vpon whom his name is called? doth iudgement thus begin at Gods house? where shall the wicked appeare are infirmities accompanied with crosses? what will be the end of idolatry, of blasphemy, of murther, of adultery, of oppression? are the waies to sermons thus strawed with crosses, what shall be found in the waies of whoredome, of blood, of drunkennesse? &c. Was Dauid for murther and adulterie once committed,
how much more the sinner? Is this done to the green tree? Does the Lord thus visit those upon whom his name is called? does judgement thus begin At God's house? where shall the wicked appear Are infirmities accompanied with Crosses? what will be the end of idolatry, of blasphemy, of murder, of adultery, of oppression? Are the ways to Sermons thus strawed with Crosses, what shall be found in the ways of whoredom, of blood, of Drunkenness? etc. Was David for murder and adultery once committed,
thus entertained, what will thy end be, who still liuest in the ordinarie practise of such like sinnes? yea answere this (if thou canst) are Gods owne people who haue the spirit of God to pray in them, Christ,
thus entertained, what will thy end be, who still Livest in the ordinary practice of such like Sins? yea answer this (if thou Canst) Are God's own people who have the Spirit of God to pray in them, christ,
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and all the Saints on earth to pray for them, who iudge themselues daily, who walke constātly with God, (are they) thus handled in case they do at any time breake forth? then tell me what thy doome is like to be, who neuer praiest, neuer repentest, neuer striuest against sinne,
and all the Saints on earth to pray for them, who judge themselves daily, who walk constantly with God, (Are they) thus handled in case they do At any time break forth? then tell me what thy doom is like to be, who never Prayest, never Repentest, never Strivest against sin,
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but wote you what? if Gods children (whom hee loues next vnto himselfe in Christ) cannot be exempted from crosses, (bitter crosses) notwithstanding all their repentance, all their teares, all their praiers,
but wot you what? if God's children (whom he loves next unto himself in christ) cannot be exempted from Crosses, (bitter Crosses) notwithstanding all their Repentance, all their tears, all their Prayers,
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and those euerlasting torments, woes, plagues, curses, that shall seize vpon thee for euermore. I know thy plea before thou speake, but (alas) it will not hold;
and those everlasting torments, woes, plagues, curses, that shall seize upon thee for evermore. I know thy plea before thou speak, but (alas) it will not hold;
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and become a new creature, or else take thy leaue of all hope and comfort: nothing remaines but a fearefull expectation of iudgement; and that is thy vse.
and become a new creature, or Else take thy leave of all hope and Comfort: nothing remains but a fearful expectation of judgement; and that is thy use.
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Is this the estate of the most godly and best beloued in this life? then as this must teach vs to thinke neuer the worse of our selues or others for outward crosses, (which like haile and snow do light vpon the best gardens,
Is this the estate of the most godly and best Beloved in this life? then as this must teach us to think never the Worse of our selves or Others for outward Crosses, (which like hail and snow do Light upon the best gardens,
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vnlesse we will either challenge Gods loue, or the best Christians truth, euen Dauids, Pauls, &c. so must it cause vs to looke vpward, to waite for our redemption,
unless we will either challenge God's love, or the best Christians truth, even David, Paul's, etc. so must it cause us to look upward, to wait for our redemption,
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When we are from home amongst our friends, our hearts are still homewards though our cōpany be good, our welcome kind, our entertainement of the best, fare, lodging, all better then any wee shall finde at home:
When we Are from home among our Friends, our hearts Are still homeward though our company be good, our welcome kind, our entertainment of the best, fare, lodging, all better then any we shall find At home:
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how ought wee to reach after this, and to thirst for it? If Dauid panted after the suburbs, the Church on earth, what should our affection be towards the Citie it selfe? If Moses preferred the Saints troubles before the treasures of Egypt, what treasures on earth shold keepe our desires from the glorious estate of Christ in heauen? and if the Queene of Sheba was content to goe from home,
how ought we to reach After this, and to thirst for it? If David panted After the suburbs, the Church on earth, what should our affection be towards the city it self? If Moses preferred the Saints Troubles before the treasures of Egypt, what treasures on earth should keep our Desires from the glorious estate of christ in heaven? and if the Queen of Sheba was content to go from home,
and from much of her wealth, that so she might be acquainted with Salomon, why should not wee desire home, that we might grow acquainted with Iesus Christ,
and from much of her wealth, that so she might be acquainted with Solomon, why should not we desire home, that we might grow acquainted with Iesus christ,
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especially, sith in this iourney wee shall part with nothing but what we may well spare, sinne and corruption? how thankfull ought we to be for Gods mercie, that whereas our fathers liued some fiue hundred, some six hundred, some more yeares,
especially, sith in this journey we shall part with nothing but what we may well spare, sin and corruption? how thankful ought we to be for God's mercy, that whereas our Father's lived Some fiue hundred, Some six hundred, Some more Years,
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and serued a long apprentiship, the Lord gratiously hath shortned our lease, & cals vs from this trouble some sea, into the hauen by that time they were well entered? This is a matter that should somewhat refresh vs in this our iourney,
and served a long apprenticeship, the Lord graciously hath shortened our lease, & calls us from this trouble Some sea, into the Haven by that time they were well entered? This is a matter that should somewhat refresh us in this our journey,
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and worke those to patience who cry at the mention of heauen, how long? truth it is (to speake one word to them) the earth is tedious to such as haue beene in heauen, they do not like to bee pilgrimes here,
and work those to patience who cry At the mention of heaven, how long? truth it is (to speak one word to them) the earth is tedious to such as have been in heaven, they do not like to be Pilgrims Here,
but sith wee shall (hereafter) bee alwaies receiuing wages, why should we not be pleased to do a little worke? and sith our God hath cut off so many of our sorrowfull daies,
but sith we shall (hereafter) be always receiving wages, why should we not be pleased to do a little work? and sith our God hath Cut off so many of our sorrowful days,
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As for that crosse of crosses, (sinne and corruption) whereof you would be so gladly eased, (alas) how should I comfort you against that? I cannot blame you,
As for that cross of Crosses, (sin and corruption) whereof you would be so gladly eased, (alas) how should I Comfort you against that? I cannot blame you,
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nor maruell at it, if you be willing to be any where (much more in heauen) so you may be rid of sinne, that indeed is a bad neighbour, which will put a man to Rebeccaes complaint, I am wearie of my life:
nor marvel At it, if you be willing to be any where (much more in heaven) so you may be rid of sin, that indeed is a bad neighbour, which will put a man to Rebecca's complaint, I am weary of my life:
and for the present, he puts a difference betwixt vs and sinne in vs, (as betwixt poison and the box that holds it) let vs haue patience towards him (though not toward sinne) and so fall out with corruption, that wee forget not mercies:
and for the present, he puts a difference betwixt us and sin in us, (as betwixt poison and the box that holds it) let us have patience towards him (though not towards sin) and so fallen out with corruption, that we forget not Mercies:
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Hauing thus dispatcht the first thing growing out of these circūstances named, we must come to a second, which is almost as generall (for when should we haue done,
Having thus dispatched the First thing growing out of these Circumstances nam, we must come to a second, which is almost as general (for when should we have done,
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There is none of vs can denie, but his occasion of griefe was great, great reason hee had to mourne, who saith to the contrary? It was no small crosie to see ones child die in such a quarrell:
There is none of us can deny, but his occasion of grief was great, great reason he had to mourn, who Says to the contrary? It was no small crosie to see ones child die in such a quarrel:
but yet there is a meane in all things (as the prouerbe runneth) his behauiour is very strange, his mourning not like Dauids: for whereas this riuer and flood of teares may seeme to bee fed from a three-fold spring, flesh, nature and grace,
but yet there is a mean in all things (as the proverb Runneth) his behaviour is very strange, his mourning not like David: for whereas this river and flood of tears may seem to be fed from a threefold spring, Flesh, nature and grace,
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and so his sorrow to be partly spirituall, for Absaloms soule, partly naturall, in that he was his sonne, partly carnall, in that he was his Absalom: yet the truth is, his sorrow is rather carnall then otherwise, if the parts be considered:
and so his sorrow to be partly spiritual, for Absaloms soul, partly natural, in that he was his son, partly carnal, in that he was his Absalom: yet the truth is, his sorrow is rather carnal then otherwise, if the parts be considered:
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for first, if you looke to complexion, he seemes to bee made of the lightest timber, a man whose ruddy face seemes to promise a resolute and cheerefull heart:
for First, if you look to complexion, he seems to be made of the Lightest timber, a man whose ruddy face seems to promise a resolute and cheerful heart:
and yet if Dauid will but plod awhile on crosses, nay, if hee will not bee prepared for them, it is strange to see how vnlike himselfe he is, he cries as if he had beene stickt.
and yet if David will but plod awhile on Crosses, nay, if he will not be prepared for them, it is strange to see how unlike himself he is, he cries as if he had been stickt.
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but did you euer heare a wise man so farre forget himselfe? he is angry with the light, quarels with the night, hath a saying to the starres, to his mother, to the midwife, there is no dealing with him in his fit, and yet the occasion outward.
but did you ever hear a wise man so Far forget himself? he is angry with the Light, quarrels with the night, hath a saying to the Stars, to his mother, to the midwife, there is no dealing with him in his fit, and yet the occasion outward.
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a trifle it was which he pleased to fancy for his turne) but would you thinke that a Prophet would chase at the losse of such a thing? why, this and his heate put him into his old tune againe, he will be dead in a passion;
a trifle it was which he pleased to fancy for his turn) but would you think that a Prophet would chase At the loss of such a thing? why, this and his heat put him into his old tune again, he will be dead in a passion;
first, a great mistaking and errour in iudgement, wee ouerprize these outward things, and promise to our selues that from them, which neuer any found in them:
First, a great mistaking and error in judgement, we overprize these outward things, and promise to our selves that from them, which never any found in them:
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thus because the iudgemet makes too great a report of outward things to the affection, the affection makes too great adoe about them, the one being blinded, the other is bewitched:
thus Because the Judgement makes too great a report of outward things to the affection, the affection makes too great ado about them, the one being blinded, the other is bewitched:
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for make a breach in one affection and you weaken all, as the whole army is weakned if any part bee disordered, the whole building the worse for the remouing of someone stone,
for make a breach in one affection and you weaken all, as the Whole army is weakened if any part be disordered, the Whole building the Worse for the removing of someone stone,
and settle his joy in Absalom, he cannot be master of them nor command them when he is dead, hee will bee fond whilst he hath Absolom, no body must touch him, the winde must not blow vpon him,
and settle his joy in Absalom, he cannot be master of them nor command them when he is dead, he will be found while he hath Absalom, no body must touch him, the wind must not blow upon him,
and the subtiltie of the diuell, who to the end he may carrie vs headlong with the whirlewind of passion into a sea of troubles, will beare vs in hand, that wee haue reason to grieue, and to bee passionate.
and the subtlety of the Devil, who to the end he may carry us headlong with the whirlwind of passion into a sea of Troubles, will bear us in hand, that we have reason to grieve, and to be passionate.
Thus Dauid (had a man closed hith him, and asked him, what he meant to be so loud)? would quickly haue beene his talsemaster, what? (would hee haue said) would you haue me vnsensible of such a stroke as this? is there no thing to be done by the parēt,
Thus David (had a man closed Hit him, and asked him, what he meant to be so loud)? would quickly have been his talsemaster, what? (would he have said) would you have me unsensible of such a stroke as this? is there no thing to be done by the parent,
Faire words (good Dauid: ) he speakes as he thinkes (good man) but he knowes not his owne heart, is this the cause that you would haue died for him? was it because he had sineed? because you had failed in duetie? (alas) what could your death do for his soule,
Fair words (good David:) he speaks as he thinks (good man) but he knows not his own heart, is this the cause that you would have died for him? was it Because he had sineed? Because you had failed in duty? (alas) what could your death do for his soul,
and Sathans cunning, it comes to passe, that we are in the depth of sorrow and passion (as the Aramites in the mids of Samaria ) before we know where we be.
and Satan's cunning, it comes to pass, that we Are in the depth of sorrow and passion (as the Aramites in the mids of Samaria) before we know where we be.
Now this being so, that the best of vs all are subject to immoderate sorrow for outward things, we must not onely learne to beare with one another in this our common frailty,
Now this being so, that the best of us all Are Subject to immoderate sorrow for outward things, we must not only Learn to bear with one Another in this our Common frailty,
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Many outward things be so base, (in respect of man) that they should not once moue him, they be not worthy his cares or thoughts, vnfit to belodged in the meanest roome of mans soule;
Many outward things be so base, (in respect of man) that they should not once move him, they be not worthy his Cares or thoughts, unfit to belodged in the Meanest room of men soul;
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Let vs, (will some man say) let vs if we can, but how should we be armed against the excesse of worldly sorrow? can you giue me any preseruatiues against it? Answere, some we will, many we might,
Let us, (will Some man say) let us if we can, but how should we be armed against the excess of worldly sorrow? can you give me any preservatives against it? Answer, Some we will, many we might,
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1. Let vs denie our selues in all worldly matters, and not engage our affections vnto them, either to be eagerly set vpon them when we haue them in chase,
1. Let us deny our selves in all worldly matters, and not engage our affections unto them, either to be eagerly Set upon them when we have them in chase,
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he would neuer haue stood vpon those termes, ô my sonne my son, what will the world say, that my sonne should come to this? but he would haue comforted himselfe in his GOD (as elsewhere he did) and said, It is the Lord, let him doe what seemeth best to him:
he would never have stood upon those terms, o my son my son, what will the world say, that my son should come to this? but he would have comforted himself in his GOD (as elsewhere he did) and said, It is the Lord, let him do what seems best to him:
But heere is the misery (let vs see it and amend it) we lay the whole strength of our affectiōs vpon the things we fancy (as the creeple laies his ful waight vpon his crutches) and therefore when they are taken from vs (as Pharaohs chariot wheeles) we are downe vpon all foure, and sticke in the mud:
But Here is the misery (let us see it and amend it) we lay the Whole strength of our affections upon the things we fancy (as the creeple lays his full weight upon his crutches) and Therefore when they Are taken from us (as Pharaohs chariot wheels) we Are down upon all foure, and stick in the mud:
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for what is the reason, that wee grow so passionate sometimes but this, ô I neuer lookt for this, I neuer dreamed of such a day? yea but whose fault and folly is that, not to looke for crosses on the sea? why should wee not thinke to be crossed as well as Dauid, and as soone as Dauid? Absalom was lusty in the morning, dead ere night, may not the like crosses steale suddenly on vs? but this was Dauids owne errour, he thought when God had giuē him a fine child, that hee must needs bring comfort and peace to his father, call him Absalom, (saith Dauid ) I hope he will be a good man and a peaceable child one day;
for what is the reason, that we grow so passionate sometime but this, o I never looked for this, I never dreamed of such a day? yea but whose fault and folly is that, not to look for Crosses on the sea? why should we not think to be crossed as well as David, and as soon as David? Absalom was lusty in the morning, dead ere night, may not the like Crosses steal suddenly on us? but this was David own error, he Thought when God had given him a fine child, that he must needs bring Comfort and peace to his father, call him Absalom, (Says David) I hope he will be a good man and a peaceable child one day;
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and to say the truth, where should a father looke for comfort sooner then from his childe? but yet, it proues otherwise you see, Absalom is named (as they say Popes be) by contraries, his name and nature agree like a boatman and his oares, that looke two contrary waies;
and to say the truth, where should a father look for Comfort sooner then from his child? but yet, it Proves otherwise you see, Absalom is nam (as they say Popes be) by contraries, his name and nature agree like a boatman and his oars, that look two contrary ways;
for in truth they cannot chuse but loue their friends, and take their part in all God sends (as if there were no difference betweene louing and doting, betweene moderate drinking,
for in truth they cannot choose but love their Friends, and take their part in all God sends (as if there were no difference between loving and doting, between moderate drinking,
But is it like lie that he wil beare afflictions patiently, who cannot with patience heare them spoken of? Is this the way to bee furnished for winter, to sit still and say,
But is it like lie that he will bear afflictions patiently, who cannot with patience hear them spoken of? Is this the Way to be furnished for winter, to fit still and say,
but say, whiles he sends warme & dry weather, I will take my part? No, in summer thou must thinke of winter, in thy prosperity, of aduersity, else thou wilt bee soone in Dauids tune.
but say, while he sends warm & dry weather, I will take my part? No, in summer thou must think of winter, in thy Prosperity, of adversity, Else thou wilt be soon in David tune.
if we let this canker cate into our hearts, Gods medicines must pierce as deepe, els what recouery? build on this (brethren) sin alwaies makes way for sorrowe;
if we let this canker cate into our hearts, God's medicines must pierce as deep, Else what recovery? built on this (brothers) sin always makes Way for sorrow;
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Let then our complaints be made to God, and let that time which is spent in aggrauating crosses and vnkindnesses, be spent in recounting mercies and deliuerances,
Let then our complaints be made to God, and let that time which is spent in aggravating Crosses and Unkindnesses, be spent in recounting Mercies and Deliverances,
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and listed vp one faithfull praier, these stormes would haue vanished (as a mist before the Sun) and he would haue saued himselfe a great deale of paines:
and listed up one faithful prayer, these storms would have vanished (as a missed before the Sun) and he would have saved himself a great deal of pains:
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O let our sorrowes bring vs speedily to God, and then comfort will come riding vpon the clouds towards vs. Let vs presently fall to praier and thanksgiuing as once Iob did,
O let our sorrows bring us speedily to God, and then Comfort will come riding upon the Clouds towards us Let us presently fallen to prayer and thanksgiving as once Job did,
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if (lastly) we will bee much in prater, thanksgiuing, meditation of the word, &c. our strength will be so much against crosses (at least) our comfort in them, that we shall not need to feare any hurt from them,
if (lastly) we will be much in prater, thanksgiving, meditation of the word, etc. our strength will be so much against Crosses (At least) our Comfort in them, that we shall not need to Fear any hurt from them,
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fure it is, if these meanes keepe vs not dry-shod, they will keepe our head aboue water, wee shall bee but washed with Paul, not drowned. And this of that vse;
fure it is, if these means keep us not dry-shod, they will keep our head above water, we shall be but washed with Paul, not drowned. And this of that use;
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what then? How cā I be Gods child? why? how is Dauid? did you euer heare him more loud for his sin then here for Absalom? did hee not weep at Ziklag for outward things, till he could vveep no more? and yet for all this I vvould not say that Dauid loued outvvard things more then God,
what then? How can I be God's child? why? how is David? did you ever hear him more loud for his since then Here for Absalom? did he not weep At Ziklag for outward things, till he could weep no more? and yet for all this I would not say that David loved outward things more then God,
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for first, he had more sorrovv for his sin, then he should or would haue had for outvvard losses vvhen hee vvas Dauid. Secondly, a little godly sorrovve is more then a great deale of vvorldly;
for First, he had more sorrow for his since, then he should or would have had for outward losses when he was David. Secondly, a little godly sorrow is more then a great deal of worldly;
more (I say) in substance, though not in bulke, as a little balme vvater is vvorth a poole of mud, a little gold comes to more then a great deale of brasse.
more (I say) in substance, though not in bulk, as a little balm water is worth a pool of mud, a little gold comes to more then a great deal of brass.
Novv vvhat vvee say of Dauid, the same (if you change the name) must be vnderstood of euery good christian, vvho is not to be considered according to that he is,
Now what we say of David, the same (if you change the name) must be understood of every good christian, who is not to be considered according to that he is,
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as with men, he that keeps a constāt house all the yeere, is said to keep a better house then hee that laies it on once in a twelue month. And this for that point; Now it followes:
as with men, he that keeps a constant house all the year, is said to keep a better house then he that lays it on once in a twelue Monn. And this for that point; Now it follows:
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Who could behaue himselfe better then Dauid in the matter of Shimei? who worse in the case of Nabal? how sweete his carriage in many passages between Saul and him? how admirable his behauiour in one childs death? how absurd in anothers,
Who could behave himself better then David in the matter of Shimei? who Worse in the case of Nabal? how sweet his carriage in many passages between Saul and him? how admirable his behaviour in one child's death? how absurd in another's,
nay how diuersly affected with the cause of one and the same Absalom? what gratious speeches did he once vtter when he fled from Absolom? what a bedrole haue we here at his death? who could more forget himselfe then place, on such an occasion? How farre was this from policy,
nay how diversely affected with the cause of one and the same Absalom? what gracious Speeches did he once utter when he fled from Absalom? what a bedrole have we Here At his death? who could more forget himself then place, on such an occasion? How Far was this from policy,
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And touching Iob, could any man liuing behaue himselfe better in some crosses? In all this (saith the Lord) summing vp his behauiour in the first conflict) did not Iob sinne,
And touching Job, could any man living behave himself better in Some Crosses? In all this (Says the Lord) summing up his behaviour in the First conflict) did not Job sin,
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but his behauiour it was most religious, he humbled himselfe and worshipped, his speeches very gratious, The Lord hath done all, he is righteous in all, and blessed be his name.
but his behaviour it was most religious, he humbled himself and worshipped, his Speeches very gracious, The Lord hath done all, he is righteous in all, and blessed be his name.
But what might be the reason (to passe more instances) of this so vvide a difference? vvhat might be the cause that these so vvorthy champions are thus sometimes foiled? I vvill tell you:
But what might be the reason (to pass more instances) of this so wide a difference? what might be the cause that these so worthy champions Are thus sometime foiled? I will tell you:
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or kicke them off too lightly, or else because he vvould let him see himselfe, and knovv vvhat he is of himselfe, or for some other cause vnknovvne to vs,
or kick them off too lightly, or Else Because he would let him see himself, and know what he is of himself, or for Some other cause unknown to us,
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alas, who can stand vnder it? & thus we see Gods best children more troubled now and then vvith a trifle (in comparison) than vvith greatest torments at another time;
alas, who can stand under it? & thus we see God's best children more troubled now and then with a trifle (in comparison) than with greatest torments At Another time;
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so many times a word misplaced, a countenance mis-set doth more gaule vs, then twenty greater matters, (when God is pleased to pay vs) because euer that is the crosse which he will make the crosse, that most pierceth which he sharpeneth most.
so many times a word misplaced, a countenance misset does more Gaule us, then twenty greater matters, (when God is pleased to pay us) Because ever that is the cross which he will make the cross, that most pierces which he sharpeneth most.
And surely (brethren) if our crosses were sometimes more, I do not thinke but our firs would be fewer, our outward carriage (at least) better. Three ierkes sometimes make the child yeeld,
And surely (brothers) if our Crosses were sometime more, I do not think but our firs would be fewer, our outward carriage (At least) better. Three jerks sometime make the child yield,
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he had reason to expect its death, sith he was told no lesse, but here hee lookes for no such matter, he giues in charge that the yong man Absalom (an old traitor (though his boy) should be lookt vnto, hee will not suffer himselfe to thinke that Absalom must die, he will not be humbled for his fondnes past,
he had reason to expect its death, sith he was told no less, but Here he looks for no such matter, he gives in charge that the young man Absalom (an old traitor (though his boy) should be looked unto, he will not suffer himself to think that Absalom must die, he will not be humbled for his fondness past,
soft then (my brethren) let vs not be too eager vpon Dauid: it may be we haue buried no Absalom as yet, (at least dying in such a sort) it may be we would haue busled more then Dauid did.
soft then (my brothers) let us not be too eager upon David: it may be we have buried no Absalom as yet, (At least dying in such a sort) it may be we would have busled more then David did.
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and so may our brethren too, euen those we most censure: and therefore haue some patience and mercy toward the afflicted, account not cuerie one proud,
and so may our brothers too, even those we most censure: and Therefore have Some patience and mercy towards the afflicted, account not cuerie one proud,
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and neerest friends, and with all my goods? Yes man, heare me in one thing that I shall say, Ionah may with more patience part with his life at one time,
and nearest Friends, and with all my goods? Yes man, hear me in one thing that I shall say, Jonah may with more patience part with his life At one time,
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and that God that can make light crosses heauy, and shadowes of crosses looke like mountaines, can (if he call thee to them hee will) make heauy crosses light, and mountaines shadowes.
and that God that can make Light Crosses heavy, and shadows of Crosses look like Mountains, can (if he call thee to them he will) make heavy Crosses Light, and Mountains shadows.
and indeed he ouerloues him, which I doe not commend, but onely obserue to note the strength of parents loue if it bee naturall, a loue indeede as strong as death, as hot as fire,
and indeed he ouerloues him, which I do not commend, but only observe to note the strength of Parents love if it be natural, a love indeed as strong as death, as hight as fire,
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then too little naturall affection in them? then shall they neuer make it good to their owne or others soules, that there is any goodnesse in them who beare no affection to their owne children.
then too little natural affection in them? then shall they never make it good to their own or Others Souls, that there is any Goodness in them who bear no affection to their own children.
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Those parents that haue no naturall affection, can they be spiritually affected? Doth that spirit which makes vs louing to all, lodge in the vnnaturall brest? Can they loue Gods children, that beare no loue to their owne bowels? Can they loue their enemies, can they call God Father, that are tyrants to their owne children, their owne flesh? No no:
Those Parents that have no natural affection, can they be spiritually affected? Does that Spirit which makes us loving to all, lodge in the unnatural breast? Can they love God's children, that bear no love to their own bowels? Can they love their enemies, can they call God Father, that Are Tyrants to their own children, their own Flesh? No not:
What, parents not to feele their children when they crie, Father? not to finde their bowels mooued when they thinke of a childe? what not of a religious childe? Why then blush ye Dragons,
What, Parents not to feel their children when they cry, Father? not to find their bowels moved when they think of a child? what not of a religious child? Why then blush you Dragons,
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for what creatures but Diuels hate their seed? Nay could Diuels haue naturall seed, would they hate their owne trow yee? But why spend we words on them, who haue the curse vnder seale,
for what creatures but Devils hate their seed? Nay could Devils have natural seed, would they hate their own trow ye? But why spend we words on them, who have the curse under seal,
as Paul shewes? Rom. 1.5. Secondly, heere is somewhat for children also. Is the affection of godly parents such, that they cannot chuse but loue their children;
as Paul shows? Rom. 1.5. Secondly, Here is somewhat for children also. Is the affection of godly Parents such, that they cannot choose but love their children;
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when thou wilt feed vpon the bloud of thine owne parents, and make them as weary of the light as Dauid now is? Is it not sufficient, that already they haue cared,
when thou wilt feed upon the blood of thine own Parents, and make them as weary of the Light as David now is? Is it not sufficient, that already they have cared,
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but still thou wilt kill their soules with griefe? What if thou canst shake it off? Can a father shake out his heart? Doth their loue nothing mooue thee? nor their care, northeir paines,
but still thou wilt kill their Souls with grief? What if thou Canst shake it off? Can a father shake out his heart? Does their love nothing move thee? nor their care, northeir pains,
and then can Dauid say most feelingly, Handle the young man Absalom well, when Absalom could say (if shame did not stop his mouth) Handle the old Carle Dauid roughly, at my request:
and then can David say most feelingly, Handle the young man Absalom well, when Absalom could say (if shame did not stop his Mouth) Handle the old Carl David roughly, At my request:
if Dauid had said but this vnto him, O Absalom, O Absalom, did I call thee Absalom for this? Is this to be a childe? Doest thou also thinke my griefes too few? Was it not enough to be crossed in my familiars, in my father in law, in my owne brethren, in my wife,
if David had said but this unto him, Oh Absalom, Oh Absalom, did I call thee Absalom for this? Is this to be a child? Dost thou also think my griefs too few? Was it not enough to be crossed in my familiars, in my father in law, in my own brothers, in my wife,
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and know, that if the kindnes of their parents cannot breake their hearts, and worke them to remorse, the hand of God will bee vpon them and pursue them, till the rauens of the vallies haue pickt out their eies,
and know, that if the kindness of their Parents cannot break their hearts, and work them to remorse, the hand of God will be upon them and pursue them, till the Ravens of the valleys have picked out their eyes,
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Is the loue of an earthly father (if godly) so great? doth he take so much to hart the vnkindnesses of his children? is he so sensible of their griefes? so wounded with their sorrowes? What then is the affection of our heauenly father towards vs? how tenderly doth he take disobedience at our hands? and therefore how great should our mourning be for our great and many contempts? how ought wee to powre forth our soules in teares,
Is the love of an earthly father (if godly) so great? does he take so much to heart the Unkindnesses of his children? is he so sensible of their griefs? so wounded with their sorrows? What then is the affection of our heavenly father towards us? how tenderly does he take disobedience At our hands? and Therefore how great should our mourning be for our great and many contempts? how ought we to pour forth our Souls in tears,
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how tenderly should wee take those contempts and indignities, that are cast vpon him, who is so feeling of euery sorrow that befals vs? O Lord, that we had an heart to weepe ouer Christ,
how tenderly should we take those contempts and indignities, that Are cast upon him, who is so feeling of every sorrow that befalls us? O Lord, that we had an heart to weep over christ,
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ô that we stood affected to God as Mephibosheth to Dauid! he mourned, he fasted, he wept in this distresse of Dauid, we laugh, we feast, we do not, we cannot weepe,
o that we stood affected to God as Mephibosheth to David! he mourned, he fasted, he wept in this distress of David, we laugh, we feast, we do not, we cannot weep,
Ah (brethren) shall Dauid mourne for others sins in his Psalmes? shall not wee for our owne? Shall Dauids good subiects take to heart his afflictions? shall not wee rebellion against our king? shall Dauids seruants bee ready to smite him thorow that shall raile vpon him,
Ah (brothers) shall David mourn for Others Sins in his Psalms? shall not we for our own? Shall David good Subjects take to heart his afflictions? shall not we rebellion against our King? shall David Servants be ready to smite him thorough that shall rail upon him,
for 〈 ◊ 〉 is there such affection in an earthly father? what then may we expect at Gods hand who is an heauenly father whose loue as farre exceedeth ours as the heauens are aboue the earth? can Dauid (I lead you no further) loue Absaloms such a child,
for 〈 ◊ 〉 is there such affection in an earthly father? what then may we expect At God's hand who is an heavenly father whose love as Far exceeds ours as the heavens Are above the earth? can David (I led you no further) love Absaloms such a child,
and desire amendment? O my brethren, do not we wrong God exceedingly when wee will not yeeld him as kind as Dauid? say, thou hast beene as bad as euer Absalom was, vnholy, vncleane, vnnaturall, would not Dauid be friends with Absalom, if he had confessed his fault;
and desire amendment? O my brothers, do not we wrong God exceedingly when we will not yield him as kind as David? say, thou hast been as bad as ever Absalom was, unholy, unclean, unnatural, would not David be Friends with Absalom, if he had confessed his fault;
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say it were his fault, here is the point, is there so much badnes in Dauid as there is goodnes in God? nay, I put it vpon thy selfe, whatcan thy child doe,
say it were his fault, Here is the point, is there so much badness in David as there is Goodness in God? nay, I put it upon thy self, whatcan thy child do,
but thou canss pardon the trespasse against thee, so now he will behon 〈 ◊ 〉 wherefore then (for conconclusion) this I say, what soeuer thy sinnes be, never 〈 ◊ 〉 downe discouraged, despairein thy selfe,
but thou canss pardon the trespass against thee, so now he will behon 〈 ◊ 〉 Wherefore then (for conconclusion) this I say, what soever thy Sins be, never 〈 ◊ 〉 down discouraged, despairein thy self,
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In that 〈 ◊ 〉 this stirre it for Absalom, 〈 ◊ 〉 delight, we see that the, more Gods children serther hearts on an outward thing, the more they shall bee crossed in it.
In that 〈 ◊ 〉 this stir it for Absalom, 〈 ◊ 〉 delight, we see that the, more God's children serther hearts on an outward thing, the more they shall be crossed in it.
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alas prety ducke, who can find in his heart to execute, yea or to correct such a sweet baby and so let him goe, God will finde a time to pay Dauid, and to reach Absalom for it.
alas pretty duck, who can find in his heart to execute, yea or to correct such a sweet baby and so let him go, God will find a time to pay David, and to reach Absalom for it.
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Againe in Dauid we see, that in the best when crosses come, the flesh will play its part and lay about its while, Dauid must run himselfe out of hi••h,
Again in David we see, that in the best when Crosses come, the Flesh will play its part and lay about its while, David must run himself out of hi••h,
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