The last sermon preached before his Maiesties funerals at Denmark house: on Tuesday the third of May. / By Phinees Hodson Dr of Diuinitie, one of his Maiesties chaplaines.
HEE that might not see GOD in the fiery bush, but he must put off his shooes, Exod. 3. might not see him as hee is, till hee had put off the sinfull body of his flesh, Coloss. 2. yea,
HE that might not see GOD in the fiery bush, but he must put off his shoes, Exod 3. might not see him as he is, till he had put off the sinful body of his Flesh, Coloss. 2. yea,
before hee enter into the Sanctum Sanctorum, the Kingdome of Heauen. Numb. 20.12. GOD told Moses and Aaron that for their vnbeleefe they should not bring the people into the Land which hee had promised them;
before he enter into the Sanctum Sanctorum, the Kingdom of Heaven. Numb. 20.12. GOD told Moses and Aaron that for their unbelief they should not bring the people into the Land which he had promised them;
Nor is he therefore secure, he forgets not his summons, but finding himselfe by account to be an hundred and twenty yeares old, Deut. 31. and therefore hee could not liue long;
Nor is he Therefore secure, he forgets not his summons, but finding himself by account to be an hundred and twenty Years old, Deuteronomy 31. and Therefore he could not live long;
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Deut. 34. Vp he goes, and when GOD had let him see the Land, he died, ver. 5. was buried, ver. 6. and the rest of the Chapter containes a Funerall Sermon, made by Ioshua in the commendation of Moses.
Deuteronomy 34. Up he Goes, and when GOD had let him see the Land, he died, ver. 5. was buried, ver. 6. and the rest of the Chapter contains a Funeral Sermon, made by Ioshua in the commendation of Moses.
& in my text) Moses my seruant, &c. Moses is dead, buried by an Angel, mourned for by the children of Israel, panegyrically commended by Ioshua: and that which he said of him is recorded to posterity, that all ages may know, that none is like to Moses: Yet this is not enough, GOD vndertakes the matter himselfe;
& in my text) Moses my servant, etc. Moses is dead, buried by an Angel, mourned for by the children of Israel, Panegyrically commended by Ioshua: and that which he said of him is recorded to posterity, that all ages may know, that none is like to Moses: Yet this is not enough, GOD undertakes the matter himself;
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No wonder if the same GOD vouchsafe to reuiue his memory, and not so much as name Moses without honourable mention, Moses my seruant. Yea being dead, hee referres,
No wonder if the same GOD vouchsafe to revive his memory, and not so much as name Moses without honourable mention, Moses my servant. Yea being dead, he refers,
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and as it were appeales to Moses; As I said vnto Moses, v. 3. and if he will comfort Ioshua, hee will be with him as he was with Moses, v. 5. for that will serue:
and as it were appeals to Moses; As I said unto Moses, v. 3. and if he will Comfort Ioshua, he will be with him as he was with Moses, v. 5. for that will serve:
& little enough it was, that he that was the Seruant of the Lord in Gods mouth, should be the seruant of the Lord in Ioshua's mouth, v. 13. And if GOD will call his own Law Moses ' Law, Ioshua would be bold to call Gods Land, Moses ' Land, vers. 14. And if GOD promised to be with Ioshua, as hee was with Moses, they will aske no more, they will pray for no more,
& little enough it was, that he that was the Servant of the Lord in God's Mouth, should be the servant of the Lord in Joshua's Mouth, v. 13. And if GOD will call his own Law Moses ' Law, Ioshua would be bold to call God's Land, Moses ' Land, vers. 14. And if GOD promised to be with Ioshua, as he was with Moses, they will ask no more, they will pray for no more,
he commemorates him, for hee names Moses, though dead; hee declares his worth, in calling him his Seruant. And a recognition it is, Ioshua had done it before, GOD now againe, by a postliminious solemnization of his Funerals. Nor may it seeme strange;
he commemorates him, for he names Moses, though dead; he declares his worth, in calling him his Servant. And a recognition it is, Ioshua had done it before, GOD now again, by a postliminious solemnization of his Funerals. Nor may it seem strange;
then who should rather doe this office to Moses then his gratious Master? who had before testified of him, that he was faithfull in all his house, Numb.
then who should rather do this office to Moses then his gracious Master? who had before testified of him, that he was faithful in all his house, Numb.
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For his person was not ordinary, There arose not a Prophet like vnto Moses, Deut. 34.10. His Buriall was not ordinary, other men had Sepulchers, as monuments of their mortality;
For his person was not ordinary, There arose not a Prophet like unto Moses, Deuteronomy 34.10. His Burial was not ordinary, other men had Sepulchers, as monuments of their mortality;
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And though it bee true, which Saint Augustine sayes, that these solemnities at Funerals, are rather Solatia vivorum, then Subsidia mortuorum, yet whether we call it an act of civility, as from men to mē;
And though it be true, which Saint Augustine Says, that these solemnities At Funerals, Are rather Solatia vivorum, then Subsidia Mortuorum, yet whither we call it an act of civility, as from men to men;
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or an act of faith and religion, as thereby teaching others, and leauing an impression in our own hearts of our faith in him, that is our Resurrection & our life; whether any of these,
or an act of faith and Religion, as thereby teaching Others, and leaving an impression in our own hearts of our faith in him, that is our Resurrection & our life; whither any of these,
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or all, or others that I conceiue not, moue Gods spirit, sure it is, he commends the Buriall of the dead, as a godly and charitable worke, reports the circumstances of persons, place, pompe, care, cost of embalming the bodies of the Patriarkes, of their paines in transporting them to their owne Sepulchers; yea the women in the Gospel are approued for their intended care to our Sauiours bodie.
or all, or Others that I conceive not, move God's Spirit, sure it is, he commends the Burial of the dead, as a godly and charitable work, reports the Circumstances of Persons, place, pomp, care, cost of embalming the bodies of the Patriarchs, of their pains in transporting them to their own Sepulchers; yea the women in the Gospel Are approved for their intended care to our Saviour's body.
It is a blessing promised to the godly, that they shall goe to their graue in peace, 2 Kings 22. It is a curse threatned to the wicked, that they shall want buriall, so of Iehoiakim, They shall not lament for him, nor say, Ah my brother!
It is a blessing promised to the godly, that they shall go to their graven in peace, 2 Kings 22. It is a curse threatened to the wicked, that they shall want burial, so of Jehoiakim, They shall not lament for him, nor say, Ah my brother!
and if all this be not yet enough, GOD himselfe shall giue him an honorable firname, that all posterities may take notice of his loue to his Seruant Moses. Thus much for the Author, the LORD.
and if all this be not yet enough, GOD himself shall give him an honourable firname, that all Posterities may take notice of his love to his Servant Moses. Thus much for the Author, the LORD.
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And not only Servus Meus, but Servus Meus Moses will make a further Quare. And it's Gods owne Rhetorique, who makes Moses more than Servus Meus, when he said to Aaron and Miriam, Wherefore were yee not afraid to speake against my Seruant, euen against Moses? Numb. 12. First then for Servus.
And not only Servus Meus, but Servus Meus Moses will make a further Quare. And it's God's own Rhetoric, who makes Moses more than Servus Meus, when he said to Aaron and Miriam, Wherefore were ye not afraid to speak against my Servant, even against Moses? Numb. 12. First then for Servus.
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Hence were seruants said, Habitare in mortalitate, to dwell in the very gates and shadow of death, because they were slaine vpon euery trifling occasion.
Hence were Servants said, Habitare in mortalitate, to dwell in the very gates and shadow of death, Because they were slain upon every trifling occasion.
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Servum vel adversitas, vel iniquitas fecit, Aduersity made all the former Seruants; Iniquity made Cham a seruant. Now we commiserate those which are made seruants by aduersity;
Servum vel adversitas, vel iniquitas fecit, Adversity made all the former Servants; Iniquity made Cham a servant. Now we commiserate those which Are made Servants by adversity;
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All our liues, and liberties were made forfeit in Adam, and by his transgression wee became slaues to sinne, death, and the Diuell. Herein Servus and Mortuus so well agree, that vnlesse wee had beene seruants to sinne, Death had not beene Lord ouer vs; for, Mors non accessisset, nisi culpa praecessisset.
All our lives, and Liberties were made forfeit in Adam, and by his Transgression we became slaves to sin, death, and the devil. Herein Servus and Mortuus so well agree, that unless we had been Servants to sin, Death had not been Lord over us; for, Mors non accessisset, nisi culpa praecessisset.
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& all these three he feeds as he doth the Ravens; cloathes as he doth the Lillies; showers downe his blessings vpon them with an indifferent, or rather vnequall proportion:
& all these three he feeds as he does the Ravens; clothes as he does the Lilies; showers down his blessings upon them with an indifferent, or rather unequal proportion:
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Where's the priuiledge then of Servus Meus? Much euery way, for though iniquity and misery break in like Rivers, to the ouerflowing of all man-kinde, the first of Iniquitie preuailing by the Divell, the second of Misery, by the first of iniquitie;
Where's the privilege then of Servus Meus? Much every Way, for though iniquity and misery break in like rivers, to the overflowing of all mankind, the First of Iniquity prevailing by the devil, the second of Misery, by the First of iniquity;
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yet here's the difference betweene Servus, and Servus Meus, we were all by the Woman made seruants, but there's another Seed that ouercame the Devill; the Woman, conquered, lost vs all;
yet here's the difference between Servus, and Servus Meus, we were all by the Woman made Servants, but there's Another Seed that overcame the devil; the Woman, conquered, lost us all;
And this he did by a mighty hand, whereby we are now made Mancipia to our Redeemer. The first two are servi, but onely Potestatis, and so are the Devills; the last Domestici, are Servi gratiae. Now the question is not of the two former,
And this he did by a mighty hand, whereby we Are now made Mancipia to our Redeemer. The First two Are servi, but only Potestatis, and so Are the Devils; the last Domestici, Are Servi Gratiae. Now the question is not of the two former,
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but what shall become of Domestici. Shall Servi gratiae die too? Yes, Christs victorie freed vs from the second death, the Curse of the Law; not from the first, the effects of sinne. Nor is it therefore a small blessing to bee Servus Dei, it was a part of that blessing, (as some Divines doe expound it) which Isaac gaue to Esau, Servies fratri, Gen. 27.40.
but what shall become of Domestici. Shall Servi Gratiae die too? Yes, Christ victory freed us from the second death, the Curse of the Law; not from the First, the effects of sin. Nor is it Therefore a small blessing to be Servus Dei, it was a part of that blessing, (as Some Divines do expound it) which Isaac gave to Esau, Servies fratri, Gen. 27.40.
Psal. 119. If once we can come to this, to get our selues booked in this Checke-roll, such a man while hee liues shall want no manner of thing that is good, Ps. 34. that's for this life;
Psalm 119. If once we can come to this, to get our selves booked in this Checke-roll, such a man while he lives shall want no manner of thing that is good, Ps. 34. that's for this life;
It's sayd that GOD loues Adverbes in men better than Adjectiues; Man, sure, loues this Pronoune possessiue, better than any other part of Speech: there being no good thing in this world, whereto hee would not haue Meum ioyn'd.
It's said that GOD loves Adverbs in men better than Adjectives; Man, sure, loves this Pronoun possessive, better than any other part of Speech: there being no good thing in this world, whereto he would not have Meum joined.
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Oh that hee would bee as carefull to get possession of GOD, that with confidence wee could say vnto him, Deus meus! For if this reciprocall bond were once past, that wee could say to him, Deus meus, and hee to vs, Servi mei, it should neuer bee cancelled;
O that he would be as careful to get possession of GOD, that with confidence we could say unto him, Deus meus! For if this reciprocal bound were once past, that we could say to him, Deus meus, and he to us, Servi mei, it should never be canceled;
once His, and alwayes His, liuing and dead hee neuer forsakes vs; My sheepe shall none plucke out of my hands, Iohn 10.28. Here on earth wee sometimes lose our Seruices, sometimes our Lords and Masters, but Nullum tempus occurrit Deo, his tenure holds throughout all Generations.
once His, and always His, living and dead he never forsakes us; My sheep shall none pluck out of my hands, John 10.28. Here on earth we sometime loose our Services, sometime our lords and Masters, but Nullum Tempus occurrit God, his tenure holds throughout all Generations.
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onely remember this, if Servus Meus, and Amicus noster, and hee whom Christ loued bee dead, Iohn 11.3. why should any man bee afraid? If death were a Scorpion, Servus Meus, and Amicus noster should not bee endangered by it:
only Remember this, if Servus Meus, and Amicus Noster, and he whom christ loved be dead, John 11.3. why should any man be afraid? If death were a Scorpion, Servus Meus, and Amicus Noster should not be endangered by it:
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But if Death bee not afraid, like Aaron and Miriam, to set vpon my Seruant, dare it aduenture vpon Moses; may not hee bee priuiledged? whose life was a booke not of Lamentations, and mournings, and woes, Ezek. 2. (though euen of these it had reasonable store of marginall notes) but a booke of Priuiledges and Miracles, and strange obseruations, such as (set him aside) the world neuer had among the Sons of men. Begin at his birth.
But if Death be not afraid, like Aaron and Miriam, to Set upon my Servant, Dare it adventure upon Moses; may not he be privileged? whose life was a book not of Lamentations, and mournings, and woes, Ezekiel 2. (though even of these it had reasonable store of marginal notes) but a book of Privileges and Miracles, and strange observations, such as (Set him aside) the world never had among the Sons of men. Begin At his birth.
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When Pharaoh sought his life, for slaying the Egyptian, then was hee likewise priuiledged, Exod. 2. yea in those Wonders, which hee wrought in Pharaohs Court, hee was so priuiledged, that the wrath of the King was not onely no messenger of death, but he did fawne vpon Moses, as if he would licke the dust of his feet;
When Pharaoh sought his life, for slaying the Egyptian, then was he likewise privileged, Exod 2. yea in those Wonders, which he wrought in Pharaohs Court, he was so privileged, that the wrath of the King was not only no Messenger of death, but he did fawn upon Moses, as if he would lick the dust of his feet;
I haue sinned against GOD, and against you, and I pray you forgiue mee this once, Exod. 10.17. Aaron was great, yet was Moses his God, Exod. 4. Pharaoh was a great King, yet was Moses his God, too;
I have sinned against GOD, and against you, and I pray you forgive me this once, Exod 10.17. Aaron was great, yet was Moses his God, Exod 4. Pharaoh was a great King, yet was Moses his God, too;
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Was it not a great priuiledge that hee gaue vnto the Israelites, that they should not wet their feet, where Pharaoh was drown'd and all his hoast? Exod. 14. No maruell,
Was it not a great privilege that he gave unto the Israelites, that they should not wet their feet, where Pharaoh was drowned and all his host? Exod 14. No marvel,
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if hee made the Sea a Wall to the Israelites, that drew water out of the Rocke for the Israelites. The Sea, nothing more fluid; the Rocke, nothing more hard;
if he made the Sea a Wall to the Israelites, that drew water out of the Rock for the Israelites. The Sea, nothing more fluid; the Rock, nothing more hard;
Nor was his Power confined to the Earth, or Sea, it reached to Heauen, where it brought downe Manna, for their bread, and Quailes for their food. And may not this Man of priuiledges bee priuiledged to goe some other way;
Nor was his Power confined to the Earth, or Sea, it reached to Heaven, where it brought down Manna, for their bred, and Quails for their food. And may not this Man of privileges be privileged to go Some other Way;
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but by the gates of death, euen Moses must passe to life? Hee that had beene so long entertained by Angels food in the Mount, that when hee came downe his face did shine, as if hee had beene transfigured,
but by the gates of death, even Moses must pass to life? He that had been so long entertained by Angels food in the Mount, that when he Come down his face did shine, as if he had been transfigured,
may not He bee translated to heauen, body and soule together, but that skinne, once so bright must bee eaten with wormes? GOD intreated Moses, Let mee alone, (as if without his leaue hee could doe nothing) that I may consume them;
may not He be translated to heaven, body and soul together, but that skin, once so bright must be eaten with worms? GOD entreated Moses, Let me alone, (as if without his leave he could do nothing) that I may consume them;
hee offers him faire conditious, so indulgent was GOD to Moses, that hee would buy his consent, Let mee consume them, and I will make of thee a mighty people. Exod. 32.10.
he offers him fair conditious, so indulgent was GOD to Moses, that he would buy his consent, Let me consume them, and I will make of thee a mighty people. Exod 32.10.
and chid, verse 11, Why doth the wrath of my Lord waxe hot against his people? And pleads, verse 12. Lest the Aegyptians say, hee brought them malitiously out of Aegypt to destroy thē:
and Child, verse 11, Why does the wrath of my Lord wax hight against his people? And pleads, verse 12. Lest the egyptians say, he brought them maliciously out of Egypt to destroy them:
neuer a word on his owne part that hee may not die. Hee that would not let GOD alone for his people, lets him alone for himselfe; neuer opens his mouth;
never a word on his own part that he may not die. He that would not let GOD alone for his people, lets him alone for himself; never Opens his Mouth;
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but hearing of death, as a thing that neuer troubled him, hee addresseth himselfe to dispatch such businesse as was fit for a man of his qualitie and place.
but hearing of death, as a thing that never troubled him, he Addresseth himself to dispatch such business as was fit for a man of his quality and place.
if Seruus Meus dye, why should any man feare? Now if Moses bee dead, none shall escape. One example we haue before the Law, Gen. 5. Enoch was taken away, and was no more seene:
if Seruus Meus die, why should any man Fear? Now if Moses be dead, none shall escape. One Exampl we have before the Law, Gen. 5. Enoch was taken away, and was no more seen:
and the same GOD, that dispensed with one before, priuiledged one other in the time of the Law, but long after, in the times of Iehoram King of Iuda, Elijah in a whirewinde was caried vp to Heauen, 2 King. 2. GOD vouchsafing to those seuerall ages of the world, demonstrations of our immortality But this was extraordinarie;
and the same GOD, that dispensed with one before, privileged one other in the time of the Law, but long After, in the times of Jehoram King of Iuda, Elijah in a whirewinde was carried up to Heaven, 2 King. 2. GOD vouchsafing to those several ages of the world, demonstrations of our immortality But this was extraordinary;
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And though in Elijahs time, when devotion grew cold, fifty sonnes of the Prophets were allowed to bee witnesses, it was not yeelded to in Enoch's time, none were then suffered to bee present;
And though in Elijahs time, when devotion grew cold, fifty Sons of the prophets were allowed to be Witnesses, it was not yielded to in Enoch's time, none were then suffered to be present;
If Moses so famous to posterity, and whose memory is so frequent in the Scriptures, that it is mentioned aboue an hundred and twenty times in the old Testament after his death,
If Moses so famous to posterity, and whose memory is so frequent in the Scriptures, that it is mentioned above an hundred and twenty times in the old Testament After his death,
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Then let not strength presume, hee whose eye was not dimme, nor naturall force abated, when hee was an hundred and twenty yeeres old, is dead, Deut. 34. Let not courage:
Then let not strength presume, he whose eye was not dim, nor natural force abated, when he was an hundred and twenty Years old, is dead, Deuteronomy 34. Let not courage:
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his thoughts are perished, that was learned in all the knowledge of the Aegyptians, Acts 7. Let not authority and pre-eminence, Pharaohs God, and Aarons God, a man greater thē the Pope wold be thought to be, aboue Prince, aboue Priest, is now dissolued into dust.
his thoughts Are perished, that was learned in all the knowledge of the egyptians, Acts 7. Let not Authority and preeminence, Pharaohs God, and Aaron's God, a man greater them the Pope would be Thought to be, above Prince, above Priest, is now dissolved into dust.
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So as now it is no strange thing, that Servus Meus, and Servus Meus Moses should dye, who thereby sleepeth, and is gathered to his people. Iust Simeon looked vpon death,
So as now it is no strange thing, that Servus Meus, and Servus Meus Moses should die, who thereby Sleepeth, and is gathered to his people. Just Simeon looked upon death,
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and esteemed it, Nunc Dimittis: quasi necessitate teneretur in hac vitâ, non voluntate. Indeed death seemes not so to all, but that is not death's fault:
and esteemed it, Nunc Dimittis: quasi necessitate teneretur in hac vitâ, non voluntate. Indeed death seems not so to all, but that is not death's fault:
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and therefore to that comfort, which Seneca giues against death, Desinam aegrotare posse, alligari, &c. I shall no more be sicke, no more imprisoned, no more tormented;
and Therefore to that Comfort, which Senecca gives against death, Desinam aegrotare posse, alligari, etc. I shall no more be sick, no more imprisoned, no more tormented;
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And it is no small aduantage to be freed from Sinning. It troubled S. Paul, Wretched man that I am, who shall deliuer me from this body of death, Rom. 7.24.
And it is no small advantage to be freed from Sinning. It troubled S. Paul, Wretched man that I am, who shall deliver me from this body of death, Rom. 7.24.
Thus slept and rested Moses, when hee was gathered to his people. For while wee are in this world, wee are scattered vp and downe as Pilgrims and strangers, death brings vs home. Wee reade of Socrates that hee thirsted after death, that hee might meet with those braue spirits, Orpheus and Hesiod, and Homer: let not vs be weake and irresolute, that shall bee gathered to the Patriarches, Prophets, and Apostles, troopes of Martyrs, and Confessors, yea Christ himselfe, in his flesh, in his glory, sitting at the right hand of God.
Thus slept and rested Moses, when he was gathered to his people. For while we Are in this world, we Are scattered up and down as Pilgrim's and Strangers, death brings us home. we read of Socrates that he thirsted After death, that he might meet with those brave spirits, Orpheus and Hesiod, and Homer: let not us be weak and irresolute, that shall be gathered to the Patriarchs, prophets, and Apostles, troops of Martyrs, and Confessors, yea christ himself, in his Flesh, in his glory, sitting At the right hand of God.
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and that is to keepe S. Pauls dyet, by accustoming our selues to dye daily, and by bearing about in our bodies the death of the Lord Iesus, 2 Cor. 4. For then the life of the Lord Iesus should bee made manifest in our mortall flesh.
and that is to keep S. Paul's diet, by accustoming our selves to die daily, and by bearing about in our bodies the death of the Lord Iesus, 2 Cor. 4. For then the life of the Lord Iesus should be made manifest in our Mortal Flesh.
What shall become of the people? who shall goe in and out before them? they are as sheepe without a shepheard, who shall gather them, that they may heare and learne,
What shall become of the people? who shall go in and out before them? they Are as sheep without a shepherd, who shall gather them, that they may hear and Learn,
when the people shall haue made GOD himselfe their enemy, who shall stand in the gap betwixt GOD and them? or if they be at peace with GOD, who shall sit in iudgement to make peace among them from the morning to the euening? Exod. 18. Moses loued the people of GOD better then his owne soule, Spare them, or rase me out of thy booke.
when the people shall have made GOD himself their enemy, who shall stand in the gap betwixt GOD and them? or if they be At peace with GOD, who shall fit in judgement to make peace among them from the morning to the evening? Exod 18. Moses loved the people of GOD better then his own soul, Spare them, or raze me out of thy book.
Yea hee receiued this due commendation, Moses my seruant, which was not onely an honor to Moses, but an incouragement to Iosua: for if hee doe as Moses did, hee shall haue the honor which Moses had.
Yea he received this due commendation, Moses my servant, which was not only an honour to Moses, but an encouragement to Iosua: for if he do as Moses did, he shall have the honour which Moses had.
None more miraculously preserued than Moses; none more miraculously preserued than King Iames. And if Moses were a great Warrior; King Iames was as great a Peace-maker. I would I had not cause to complaine, that the Israelites neuer murmured more against Moses for bringing them out of their thraldome of Aegypt, then Many of vs against his Majesty for labouring to keepe the Drum and Cannon from amongst vs. And though it be the duty of good Subiects, with Shem and Iapheth, so to couer their Soueraignes infirmities,
None more miraculously preserved than Moses; none more miraculously preserved than King James And if Moses were a great Warrior; King James was as great a Peacemaker. I would I had not cause to complain, that the Israelites never murmured more against Moses for bringing them out of their thraldom of Egypt, then Many of us against his Majesty for labouring to keep the Drum and Cannon from among us And though it be the duty of good Subjects, with Shem and Japheth, so to cover their Sovereigns infirmities,
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euen to bee traduced for their vertues. Vnum crimen consiteor, Pacificus erat. Doubtlesse for wisedome and learning Moses and King Iames were both admirable.
even to be traduced for their Virtues. One crimen Consiteor, Pacificus erat. Doubtless for Wisdom and learning Moses and King James were both admirable.
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It was not for •• … ght, that the Deuill in his temptation to our blessed Sauiour, offered not onely all the kingdomes of the earth, but the glory of them: his Maiesty tooke his right to his Kingdomes, the glory of them he did not regard.
It was not for •• … ght, that the devil in his temptation to our blessed Saviour, offered not only all the kingdoms of the earth, but the glory of them: his Majesty took his right to his Kingdoms, the glory of them he did not regard.
This was much, and yet but little, to that Crowne of his Crowne, his resolution for Religion, and care of the Church, wherein hee represented Moses his Zeale. For his Resolution to religion, Consider his frequent Speeches publikely and priuately, his learned Writings, which shall liue with the world;
This was much, and yet but little, to that Crown of his Crown, his resolution for Religion, and care of the Church, wherein he represented Moses his Zeal. For his Resolution to Religion, Consider his frequent Speeches publicly and privately, his learned Writings, which shall live with the world;
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But if any malitiously shall impute this to a formality, or the outward obligation of his Vow, whereby hee had tyed himselfe to those weekely Exercises,
But if any maliciously shall impute this to a formality, or the outward obligation of his Voelli, whereby he had tied himself to those weekly Exercises,
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for his preseruation from the Traiterous Conspiracy, (though euen the religious performance of such vowes be not ordinary among Princes ) I appeale to all the three Kingdomes:
for his preservation from the Traitorous conspiracy, (though even the religious performance of such vows be not ordinary among Princes) I appeal to all the three Kingdoms:
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by purchase and redemption vpon valuable consideration, out of his owne coffers, he restored and setled the torne Church of Scotland: so as now it beareth the goodly face of a glorious Church. And by new indowments, where the old could not bee recovered, hee founded many both Bishopricks and Churches in Ireland.
by purchase and redemption upon valuable consideration, out of his own coffers, he restored and settled the torn Church of Scotland: so as now it bears the goodly face of a glorious Church. And by new endowments, where the old could not be recovered, he founded many both Bishoprics and Churches in Ireland.
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Yet is he dead, hee might not bee priuiledged in this point no more than Moses; but this is our comfort and assurance, that GOD, would not bee wanting to so excellent an instrument of his honor,
Yet is he dead, he might not be privileged in this point no more than Moses; but this is our Comfort and assurance, that GOD, would not be wanting to so excellent an Instrument of his honour,
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but to whom hee gaue graces, for the ornament and benefit of his Church, him he did furnish with all such graces as were necessary to the saluation of his owne soule;
but to whom he gave graces, for the ornament and benefit of his Church, him he did furnish with all such graces as were necessary to the salvation of his own soul;
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Vpon which words St. Hierom notes, that As a man that is free of any City, trauell where he wil through the world, hee is still a Citizen and free of that place, so if we can once truly say, Regnum Dei intra nos est, though we walke on earth, Habemus municipatum in coelis. And then suppose, his late Maiesty lost not three Kingdoms, but thirty three Kingdomes, they are all well exchanged for One Kingdome in Heauen. Nor haue wee cause altogether to cry out with Saint Hierom, vpon the death of Nepotian, Cui jam meum sudabit ingenium? cui literulae placere gestient? quicquid dixero,
Upon which words Saint Hieronymus notes, that As a man that is free of any city, travel where he will through the world, he is still a Citizen and free of that place, so if we can once truly say, Kingdom Dei intra nos est, though we walk on earth, Habemus municipatum in Coelis. And then suppose, his late Majesty lost not three Kingdoms, but thirty three Kingdoms, they Are all well exchanged for One Kingdom in Heaven. Nor have we cause altogether to cry out with Saint Hieronymus, upon the death of Nepotian, Cui jam meum sudabit ingenium? cui literulae placere gestient? quicquid dixero,
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For though he be dead Ioshua is aliue, the most worthy sonne of an incomparable Father; and happy we, seeing GOD hath taken such a Moses from vs, that he hath prouided such a Iosua for vs. And obserue now therefore:
For though he be dead Ioshua is alive, the most worthy son of an incomparable Father; and happy we, seeing GOD hath taken such a Moses from us, that he hath provided such a Iosua for us And observe now Therefore:
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for if Moses death enabled Iosua, he must not stir till hee dye, nay hee must attend Moses death and Gods call; for so it was necessary, where there was no succession:
for if Moses death enabled Iosua, he must not stir till he die, nay he must attend Moses death and God's call; for so it was necessary, where there was no succession:
but where the succession of a Kingdome is established in a line, the death of the Father calls the sonne; a• … thereby GOD speakes to him as if in expresse tearmes he called, Arise. The last breath of the Predecessour giueth first title and possession to the Successor;
but where the succession of a Kingdom is established in a line, the death of the Father calls the son; a• … thereby GOD speaks to him as if in express terms he called, Arise. The last breath of the Predecessor gives First title and possession to the Successor;
and though it be neuer so faint when it goes out, it cryeth aloud, Arise. Herein let vs magnifie Gods Providence for our Iosua, that as he preserued Moses till Iosua was ready;
and though it be never so faint when it Goes out, it Cries aloud, Arise. Herein let us magnify God's Providence for our Iosua, that as he preserved Moses till Iosua was ready;
and I cannot but conceiue it, that hee will likewise come to vs in the Power of Iosua: The greatest act of Iosuah's power appeared in this, that at his word the Sunne and Moone stood still till hee was auenged on his enemies.
and I cannot but conceive it, that he will likewise come to us in the Power of Iosua: The greatest act of Iosuah's power appeared in this, that At his word the Sun and Moon stood still till he was avenged on his enemies.
Amongst the Canons of the Church of Rome, wee find that they make the Pope the Sunne, and the Emperor the Moone; this they, to magnifie the Pope so many degrees aboue the Emperor, as the Sunne exceedes the Moone. But the Sunne and the Moone they must be, & so let them be;
among the Canonas of the Church of Rome, we find that they make the Pope the Sun, and the Emperor the Moon; this they, to magnify the Pope so many Degrees above the Emperor, as the Sun exceeds the Moon. But the Sun and the Moon they must be, & so let them be;
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prouided, that at the mighty power of our Iosua, and his wor• … •he Sun & Moone stand still, or be not able to goe forward one degree, till hee bee auenged of the blood of those Saints, which hath beene so prodigally shed;
provided, that At the mighty power of our Iosua, and his wor• … •he Sun & Moon stand still, or be not able to go forward one degree, till he be avenged of the blood of those Saints, which hath been so prodigally shed;
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let the hand of God be established with him, and let his arme strengthen him: but Lord destroy his foes before his face, and plague those that hate him.
let the hand of God be established with him, and let his arm strengthen him: but Lord destroy his foes before his face, and plague those that hate him.
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