The monument or tombe-stone: or, A sermon preached at Laurence Pountnies Church in London, Nouemb. 21. 1619 at the funerall of Mrs. Elizabeth Iuxon, the late wife of Mr. Iohn Iuxon. By Stephen Denison minister of Gods word, at Kree-Church in the honourable citie of London.
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IN the first verse of this chapter the holy man Iob layeth downe a generall position, to wit, that the dayes of mor•all man are like the dayes of an hireing:
IN the First verse of this chapter the holy man Job Layeth down a general position, to wit, that the days of mor•all man Are like the days of an hiring:
It may here be demanded in the first place, what is meant in these words by v•nitie. Vnto which iust demand for the clearing of the text, I answer, that this word vanity is taken in two sences in holy Scriptures, viz. sometimes for the vanity of sinne,
It may Here be demanded in the First place, what is meant in these words by v•nitie. Unto which just demand for the clearing of the text, I answer, that this word vanity is taken in two Senses in holy Scriptures, viz. sometime for the vanity of sin,
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and so it is vsed in Psal. 119. 37. where Dauid intreateth the Lord to turne back his eyes from beholding vanity, that is, frō beholding sinfull obiects.
and so it is used in Psalm 119. 37. where David intreateth the Lord to turn back his eyes from beholding vanity, that is, from beholding sinful objects.
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For how vaine a practise it is for a little momentanie pleasure, and for a modicum of transitory profit, that a man or woman should set the glory of God, the merits of Christ, the kingdome of heauen,
For how vain a practice it is for a little momentary pleasure, and for a modicum of transitory profit, that a man or woman should Set the glory of God, the merits of christ, the Kingdom of heaven,
as they do which spend their precious time in pricking & pinning, and painting and pampering, in running to stage playes, in haunting of tauerns and alehouses, in prosecuting of vnnecessary suites at law, and such like:
as they do which spend their precious time in pricking & pinning, and painting and pampering, in running to stage plays, in haunting of taverns and Alehouses, in prosecuting of unnecessary suits At law, and such like:
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but he was perfect and vpright, and one that feared God, and eschued euill, as God himselfe giues testimony of him in the first chap. of this booke, at the first verse:
but he was perfect and upright, and one that feared God, and Eschewed evil, as God himself gives testimony of him in the First chap. of this book, At the First verse:
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I haue had as an inheritance the •oneths of vanity, that is, vanishing and fading moneths, the abstract being put for the concrete, or vanity for vanishing.
I have had as an inheritance the •oneths of vanity, that is, vanishing and fading months, the abstract being put for the concrete, or vanity for vanishing.
First, he endured fearefull dreame and visions, as appeareth in this present seuenth chapter and fourth verse where it is said, When I say, my bed sha• comfort me, my couch shall ease my complaint,
First, he endured fearful dream and visions, as appears in this present Seventh chapter and fourth verse where it is said, When I say, my Bed sha• Comfort me, my couch shall ease my complaint,
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for as Salomon saith, A man will be are his infirmitie; but a wounded spirit, who can beare it? Prou. 18. 14. 3. The third thing which Iob endured in the night, was extremitie of paine in his bodie, expressed by verie grieuous and dolefull fits;
for as Solomon Says, A man will be Are his infirmity; but a wounded Spirit, who can bear it? Prou. 18. 14. 3. The third thing which Job endured in the night, was extremity of pain in his body, expressed by very grievous and doleful fits;
for when he lay downe, he said, when shall I arise, and the night be gone? and he was full, or as it is in the originall, he had his belly full of tossings to and fro to the dawning of the day.
for when he lay down, he said, when shall I arise, and the night be gone? and he was full, or as it is in the original, he had his belly full of tossings to and from to the dawning of the day.
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And there is none which haue had experience of extremitie of sicknesse, but I hope they will easily acknowledge, that extremitie of paine is a sore labour.
And there is none which have had experience of extremity of sickness, but I hope they will Easily acknowledge, that extremity of pain is a soar labour.
as in cursing the day of his birth, Iob 3. and in desiring for anguish to be cut off before his time, Iob 6. 9. and chusing to be strangled was like wise a great sin in him, Iob 7. 15. But in these words in the text, I take it that Iob did not mainly sinne, (howbeit I do not excuse him altogether from infirmitie,) but for his words vsed, they are warrantable;
as in cursing the day of his birth, Job 3. and in desiring for anguish to be Cut off before his time, Job 6. 9. and choosing to be strangled was like wise a great since in him, Job 7. 15. But in these words in the text, I take it that Job did not mainly sin, (howbeit I do not excuse him altogether from infirmity,) but for his words used, they Are warrantable;
as though he had a lease of his life, but moneths of vanitle, as implying that Mans life is very fraile and subiect to vanish away. And indeed there is nothing more fraile, & more vncertaine.
as though he had a lease of his life, but months of vanitle, as implying that men life is very frail and Subject to vanish away. And indeed there is nothing more frail, & more uncertain.
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as sometimes to grasse, which in the morning flourisheth & groweth, & in the euening is cut downe and withereth, Psal. 90. 5. 6. And sometime to a vapour, which appeareth for a very little time,
as sometime to grass, which in the morning flourishes & grows, & in the evening is Cut down and withereth, Psalm 90. 5. 6. And sometime to a vapour, which appears for a very little time,
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Sometime to smoke, which is driuen away and dispersed with euery wind or blast, Psal. 102. 3. Sometime to a shadow which declineth, Psal. 102. 11. And sometime to vanity it selfe, as in my text.
Sometime to smoke, which is driven away and dispersed with every wind or blast, Psalm 102. 3. Sometime to a shadow which declineth, Psalm 102. 11. And sometime to vanity it self, as in my text.
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Hence it is that Abraham in his perfect health termeth himselfe dust and ashes, Genes. 18. 27. Hence it is that Dauid saith, that his life is alwayes in his hand, Psal. 119. 109. Hence it is that Paul saith, I am readie to be deliuered,
Hence it is that Abraham in his perfect health termeth himself dust and Ashes, Genesis. 18. 27. Hence it is that David Says, that his life is always in his hand, Psalm 119. 109. Hence it is that Paul Says, I am ready to be Delivered,
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and the time of my departure is at hand, 2. Tim. 4. 6. Hence it is that the Church saith, We haue here no abiding citie, Heb. 13. 14. And hence it is that so many faithfull Christians do so ordinarily remember their mortalitie & their graue when they lye downe in their beds.
and the time of my departure is At hand, 2. Tim. 4. 6. Hence it is that the Church Says, We have Here no abiding City, Hebrew 13. 14. And hence it is that so many faithful Christians do so ordinarily Remember their mortality & their graven when they lie down in their Beds.
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For do we not see yong men die as well as old? Do we not see strong men die as well as weake? Do we not see wise men die as well as foolish? Yea do we not see Physitians die as well as patients? Yea there is none, rich or poore, high or low, noble or meane, which can promise himselfe to liue for the space of one poore houre.
For doe we not see young men die as well as old? Do we not see strong men die as well as weak? Do we not see wise men die as well as foolish? Yea doe we not see Physicians die as well as patients? Yea there is none, rich or poor, high or low, noble or mean, which can promise himself to live for the Molle of one poor hour.
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For first, they are subiect to infinite diseases, as to the pestilence, to the burning feuer, to consumptions, to the gout, to the stone, to the dropsie, to the bloudie issue, and to innumerable other.
For First, they Are Subject to infinite diseases, as to the pestilence, to the burning fever, to consumptions, to the gout, to the stone, to the dropsy, to the bloody issue, and to innumerable other.
Yea but some possibly will obiect and say, Do we not see some men and women to liue long? Do not some in our age attaine seuentie yeares, some eightie yeares, some ninetie yeares, some an hundreth? and may not I hope to liue as long as they?
Yea but Some possibly will Object and say, Do we not see Some men and women to live long? Do not Some in our age attain seuentie Years, Some Eighty Years, Some ninetie Years, Some an Hundredth? and may not I hope to live as long as they?
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For if they which are strong, liue vntill seuentie or eightie yeares, yet we find by experience, that there be a great many which neuer see fortie, some which neuer see thirtie, some which neuer see twentie, some which neuer see ten.
For if they which Are strong, live until seuentie or Eighty Years, yet we find by experience, that there be a great many which never see fortie, Some which never see thirtie, Some which never see twentie, Some which never see ten.
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Hast thou neuer read, that Man in his best estate, that is, in his best yeares, in his best strength, in the very fl•ure of his age, is altogether vanitie? Reade Psalme 39. 5. and it wil teach thee.
Hast thou never read, that Man in his best estate, that is, in his best Years, in his best strength, in the very fl•ure of his age, is altogether vanity? Read Psalm 39. 5. and it will teach thee.
And a threefold vse we may make of this our frailtie; to wit, an vse of Reproofe, an vse of Instruction, and an vse of Comfort. An vse of reproofe. And it may reproue diuers.
And a threefold use we may make of this our frailty; to wit, an use of Reproof, an use of Instruction, and an use of Comfort. an use of reproof. And it may reprove diverse.
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but whilest it is called to day, to call our selues to a secret examination of our wayes and courses, to humble our selues for them, to renew our couenants with God of our obedience,
but whilst it is called to day, to call our selves to a secret examination of our ways and courses, to humble our selves for them, to renew our Covenants with God of our Obedience,
and in the meane time remaine altogether voide of care how they might attaine heauen. O awake, awake, remember out abode here, it is but for a short time;
and in the mean time remain altogether void of care how they might attain heaven. O awake, awake, Remember out Abided Here, it is but for a short time;
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for if the righteous which labour hard in the vse of meanes, as in hearing, in reading, meditating, in the vse of the Sacrament, in conference, in keeping •aith & a good conscience, in prayer, and such like:
for if the righteous which labour hard in the use of means, as in hearing, in reading, meditating, in the use of the Sacrament, in conference, in keeping •aith & a good conscience, in prayer, and such like:
or if •hey do striue, it is very coldly and negligently? Surely such, vnlesse they •end their pace, they can neuer each their iourneys end, which is the glorious kingdome of heauen.
or if •hey do strive, it is very coldly and negligently? Surely such, unless they •end their pace, they can never each their journeys end, which is the glorious Kingdom of heaven.
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Peace shall come, and they shall rest in their beds, Esay 57. 2. and Blessed are they which die in the Lord yea saith the Spirit, they rest from their labours, Reuel. 14. 13.
Peace shall come, and they shall rest in their Beds, Isaiah 57. 2. and Blessed Are they which die in the Lord yea Says the Spirit, they rest from their labours, Revel. 14. 13.
What knowest thou, but tha• there is but a step betweene thee an• heauen? Thou art here this yere, tho• mayest be in heauen before the next thou art here this moneth, tho• mayest be with Christ before th• next.
What Knowest thou, but tha• there is but a step between thee an• heaven? Thou art Here this year, tho• Mayest be in heaven before the next thou art Here this Monn, tho• Mayest be with christ before th• next.
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how woul• men admire the happinesse of such begger as were in possibility euery houre to be aduanced to a kingdome? And how much more admirable is the estate of euery true Christian, who standes in continuall possibilitie to be aduanced to such an estate,
how woul• men admire the happiness of such beggar as were in possibility every hour to be advanced to a Kingdom? And how much more admirable is the estate of every true Christian, who Stands in continual possibility to be advanced to such an estate,
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Moneths of vanity: Hence obserue we in the next place, That afflictions sanstified are an especiall meanes • ☜ bring a man or woman to a cleare sight of the vanitie of earthly things.
Months of vanity: Hence observe we in the next place, That afflictions sanstified Are an especial means • ☜ bring a man or woman to a clear sighed of the vanity of earthly things.
Iob being greatly afflicted, and hauing his affliction sanctified vnto him, was enabled out of the bottom• of his affliction to see that his moneths were but vanitie.
Job being greatly afflicted, and having his affliction sanctified unto him, was enabled out of the bottom• of his affliction to see that his months were but vanity.
and was content that Salom•• should be crowned King euen in hi• life time, 1. King. 1. 33. The like w• reade of Barzillai in 2. Sam. 19. 33. 34 ▪ who when Dauid offered him grea• honour and preferment in his Court he considering with himselfe that h• was now growne very old, refused the kings offer.
and was content that Salom•• should be crowned King even in hi• life time, 1. King. 1. 33. The like w• read of Barzillai in 2. Sam. 19. 33. 34 ▪ who when David offered him grea• honour and preferment in his Court he considering with himself that h• was now grown very old, refused the Kings offer.
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To this purpose Salomon speaketh well in Eccles. 12. 4. that in old age, which is a laborious affliction of it selfe, the daughters of singing shall be abased:
To this purpose Solomon speaks well in Eccles. 12. 4. that in old age, which is a laborious affliction of it self, the daughters of singing shall be abased:
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And there be two reasons for the euidencing or clearing of the truth of this point, to wit, That afflictions sanctified are speciall helpes to bring to sight the vanity of earthly things.
And there be two Reasons for the evidencing or clearing of the truth of this point, to wit, That afflictions sanctified Are special helps to bring to sighed the vanity of earthly things.
As first, because men and women in afflictions finde by experience the helplesnesse of earthly things, they find that they may lie in paine and miserie,
As First, Because men and women in afflictions find by experience the helplesnesse of earthly things, they find that they may lie in pain and misery,
and set my mind? Behold now I see and say with the Preacher, as I find also by euident experience, Vanity of vanities, vanity of vanities, all is vanity, Eccles. 1. 2.
and Set my mind? Behold now I see and say with the Preacher, as I find also by evident experience, Vanity of vanities, vanity of vanities, all is vanity, Eccles. 1. 2.
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So that we put not this vertue of bringing to the sight of earthly vanity, in the very afflictions thēselues, no more then we ascribe the recouery of the blind mans sight vnto the clay wherewith his eyes were annointed.
So that we put not this virtue of bringing to the sighed of earthly vanity, in the very afflictions themselves, no more then we ascribe the recovery of the blind men sighed unto the clay wherewith his eyes were anointed.
But this we affirme, that afflictions sanctified, that is, afflictions ioyned with the work of Gods Spirit are excellent means to bring to the sight of earthly vanity.
But this we affirm, that afflictions sanctified, that is, afflictions joined with the work of God's Spirit Are excellent means to bring to the sighed of earthly vanity.
And had it not bene for afflictions, there be many prodigals in the world, which had not knowne (as they do know) what had belonged to the turning from the power of Satan to God.
And had it not be for afflictions, there be many prodigals in the world, which had not known (as they do know) what had belonged to the turning from the power of Satan to God.
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so I would forewarne men to take heede how they make too slight account of them, cōsidering to what excellent purposes God hath sanctified and appointed them;
so I would forewarn men to take heed how they make too slight account of them, considering to what excellent Purposes God hath sanctified and appointed them;
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& considering withall the confessions of many sound and experienced Christians, which do ingenuously acknowledge that such and such afflictions were especiall meanes to bring them to God.
& considering withal the confessions of many found and experienced Christians, which do ingenuously acknowledge that such and such afflictions were especial means to bring them to God.
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To this I answer, that as we are not to condition with God that he would neuer touch vs with any affliction, but we must referre our selues vnto his will.
To this I answer, that as we Are not to condition with God that he would never touch us with any affliction, but we must refer our selves unto his will.
And if any for their presumptuous practise shall alledge the example of Dauid in Psalme 6. 1. that he prayed, not to be corrected in Gods wrath, whereby he seemeth to be content that God should scourge him,
And if any for their presumptuous practice shall allege the Exampl of David in Psalm 6. 1. that he prayed, not to be corrected in God's wrath, whereby he seems to be content that God should scourge him,
Secondly, Dauid doth not absolutely pray for afflictions, but taking it as granted, that God would afflict him, he prayeth that the Lord would not afflict him in his wrath and fury.
Secondly, David does not absolutely pray for afflictions, but taking it as granted, that God would afflict him, he Prayeth that the Lord would not afflict him in his wrath and fury.
Is it so that afflictions sanctified are an especiall meanes to bring vs to the sight of the vanities of earthly things? Then this should teach vs in the first place, to take notice of,
Is it so that afflictions sanctified Are an especial means to bring us to the sighed of the vanities of earthly things? Then this should teach us in the First place, to take notice of,
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and to a willing submitting of our selues vnder the mighty hand of God He is a wise and prudent Physitian, he knoweth indeed what Physicke is best for vs. We haue a great God to deale with when we are vnder afflictions,
and to a willing submitting of our selves under the mighty hand of God He is a wise and prudent physician, he Knoweth indeed what Physic is best for us We have a great God to deal with when we Are under afflictions,
But if we walk stubburnly against him, he will walke stubburnly against vs. Gods wrath is like to the thunder & lightnings, which commonly hurt not soft and yeelding bodies because they do not resist,
But if we walk stubbornly against him, he will walk stubbornly against us God's wrath is like to the thunder & lightnings, which commonly hurt not soft and yielding bodies Because they do not resist,
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Yea God will walke obstinatly against his very elect if they resist his proceedings, as we see in the example of Ionas: how did God persecute Ionas with winde and tempests,
Yea God will walk obstinately against his very elect if they resist his proceedings, as we see in the Exampl of Ionas: how did God persecute Ionas with wind and tempests,
that which thou must suffer of necessitie, suffer it with patience and willingly ▪ It may be the Lord aimeth at greater good towards thee in thine affliction then thou art aware of.
that which thou must suffer of necessity, suffer it with patience and willingly ▪ It may be the Lord aimeth At greater good towards thee in thine affliction then thou art aware of.
that he roared for the very disquietnesse of his heart, &c. And the like we see in the Church, Lamen. 1. 11. 12. where she saith, Behold and see, if there be any sorrow like vnto my sorrow, which is done vnto me, wherewith the Lord hath afflicted me in the day of his fierce anger:
that he roared for the very disquietness of his heart, etc. And the like we see in the Church, Lamen. 1. 11. 12. where she Says, Behold and see, if there be any sorrow like unto my sorrow, which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce anger:
Yea, what paines did Christ himselfe endure in the Garden, when he sweat water and bloud? and what torment vpon the Crosse when he cried, My God, my God,
Yea, what pains did christ himself endure in the Garden, when he sweat water and blood? and what torment upon the Cross when he cried, My God, my God,
then it followeth vndeniably, That Gods 〈 ◊ 〉 deare Saints and children may be 〈 ◊ 〉 with very grieuous paine and sicknesse, with painefull nights, yea with nights of paine.
then it follows undeniably, That God's 〈 ◊ 〉 deer Saints and children may be 〈 ◊ 〉 with very grievous pain and sickness, with painful nights, yea with nights of pain.
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consider we first the example of Aeneas, who kept his bed, and was sicke of the palsey for the space of eight yeares, Acts 9. 33. Secondly, the example of the poore man, Iohn. 5. 5. who had an infirmity for the space of eight and thirtie yeares, lying at the Poole of Bethesda.
Consider we First the Exampl of Aeneas, who kept his Bed, and was sick of the palsy for the Molle of eight Years, Acts 9. 33. Secondly, the Exampl of the poor man, John. 5. 5. who had an infirmity for the Molle of eight and thirtie Years, lying At the Pool of Bethesda.
And there be many causes wherefore God doth thus heauily and tediously afflict his seruants. First, that hereby he might correct some remainder of dangerous corruption lurking in them;
And there be many Causes Wherefore God does thus heavily and tediously afflict his Servants. First, that hereby he might correct Some remainder of dangerous corruption lurking in them;
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Some of Gods children are subiect to spirituall pride, some to rash anger, some to worldly-mindednesse, some to infidelitie, some to neglect of the best things, some to discontentednes with their estate.
some of God's children Are Subject to spiritual pride, Some to rash anger, Some to Worldly-mindedness, Some to infidelity, Some to neglect of the best things, Some to discontentedness with their estate.
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How came Iacob to distaste and to forsake Labans family, but by the affliction which he found by the change of Labans countenance? Gen. 31. How came the Prodigall sonne to be weaned from the citizens seruice, Luke 15. but by the affliction of hunger and want which he found in it? And lastly,
How Come Iacob to distaste and to forsake Labans family, but by the affliction which he found by the change of Labans countenance? Gen. 31. How Come the Prodigal son to be weaned from the Citizens service, Lycia 15. but by the affliction of hunger and want which he found in it? And lastly,
and whether they will say with Iob, Though the Lord kill me, yet will I trust in him, Iob 13. 15. Yea the Lord afflicts for the triall of wisedome, to see if his children will endeauour to make good vse of their afflictions and of their crosses.
and whither they will say with Job, Though the Lord kill me, yet will I trust in him, Job 13. 15. Yea the Lord afflicts for the trial of Wisdom, to see if his children will endeavour to make good use of their afflictions and of their Crosses.
For howsoeuer The affliction• of this present time are not worthie to be compared to the glorie that shall be reuealed, (as the Apostle speakes, Rom. 8. 18.) yet our light affliction which is but for a moment, worketh for vs a farre more excellent and eternall weight of glorie 2. Cor. 4. 17.
For howsoever The affliction• of this present time Are not worthy to be compared to the glory that shall be revealed, (as the Apostle speaks, Rom. 8. 18.) yet our Light affliction which is but for a moment, works for us a Far more excellent and Eternal weight of glory 2. Cor. 4. 17.
And thus many deare Saints of God, which haue endured a very hell of torment here, no doubt but they receiue a more •xcellent heauen of comfort hereafter:
And thus many deer Saints of God, which have endured a very hell of torment Here, no doubt but they receive a more •xcellent heaven of Comfort hereafter:
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as we reade Hebrews 12. 6. 7. And therefore leud and vncharitable is the practise of all such which take vpon them to iudge and to censure many a sound Christian, by their very afflictions, to be hypocrites, to be dissemblers, to be some way notoriously wicked:
as we read Hebrews 12. 6. 7. And Therefore lewd and uncharitable is the practice of all such which take upon them to judge and to censure many a found Christian, by their very afflictions, to be Hypocrites, to be dissemblers, to be Some Way notoriously wicked:
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Doth not God scourge euery sonne whom he receiueth? and shall we not through many tribulations enter into the kingdome of God? Therefore let God be true,
Does not God scourge every son whom he receiveth? and shall we not through many tribulations enter into the Kingdom of God? Therefore let God be true,
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Secondly, are Gods owne deare children subiect to grieuous and tedious afflictions? Therefore this may be iust matter of terror to the wicked & vngodly.
Secondly, Are God's own deer children Subject to grievous and tedious afflictions? Therefore this may be just matter of terror to the wicked & ungodly.
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For if iudgement begin at the house of God, what shall be the end of such as obey not the Gospell of God? as the Apostle speaketh, 1. Pet. 4. 17. If God correct his owne with strokes,
For if judgement begin At the house of God, what shall be the end of such as obey not the Gospel of God? as the Apostle speaks, 1. Pet. 4. 17. If God correct his own with Strokes,
then how shall the wicked thinke that the Lord will spare them, going on in their sinfull courses? Oh therefore let all the sharp corrections layed vpon Gods children in this life, be so many warning peales to the vngodly speedily to repent,
then how shall the wicked think that the Lord will spare them, going on in their sinful courses? O Therefore let all the sharp corrections laid upon God's children in this life, be so many warning peals to the ungodly speedily to Repent,
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We must be prepared to endure losse of our dearest friends, losse of good name, losse of our whole estate, losse of libertie, losse of health, extremitie of paines in the body,
We must be prepared to endure loss of our dearest Friends, loss of good name, loss of our Whole estate, loss of liberty, loss of health, extremity of pains in the body,
Brethren, we must not thinke it strange if these things befall vnto vs. The like haue befallen vnto Gods owne sons and daughters that are in the world, or haue bene.
Brothers, we must not think it strange if these things befall unto us The like have befallen unto God's own Sons and daughters that Are in the world, or have be.
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Fourthly, considering that Gods elect are subiect to so great afflictions, let vs which enioy freedom from these tormēting miseries, be the more thankfull to God for our freedome.
Fourthly, considering that God's elect Are Subject to so great afflictions, let us which enjoy freedom from these tormenting misery's, be the more thankful to God for our freedom.
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Therefore what cause of thankfulnesse haue we, with whom the Lord deales more mildly, and yet giues vs the same hope of glorie, which he hath giuen vnto others which suffer great trials? God deales with vs as he dealt with Henoch; he takes vs away,
Therefore what cause of thankfulness have we, with whom the Lord deals more mildly, and yet gives us the same hope of glory, which he hath given unto Others which suffer great trials? God deals with us as he dealt with Henoch; he Takes us away,
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Fiftly, considering that Gods children are subiect to so great afflictions; therefore this must teach vs to haue a fellowfeeling of the miseries of others.
Fifty, considering that God's children Are Subject to so great afflictions; Therefore this must teach us to have a Fellowfeeling of the misery's of Others.
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We must not make small reckning of their paines, as though they ailed nothing; but we must compassionate them, and vse all the meanes we can to comfort them,
We must not make small reckoning of their pains, as though they ailed nothing; but we must compassionate them, and use all the means we can to Comfort them,
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And thus much may suffice to haue spoken concerning the third doctrine, to wit, that Gods deare children are subiect to painfull and tedious sicknesses.
And thus much may suffice to have spoken Concerning the third Doctrine, to wit, that God's deer children Are Subject to painful and tedious Sicknesses.
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and the Gentiles, and the people of Israel, were gathered together, to do vnto Christ that which Gods hand and counsell had determined before to be done.
and the Gentiles, and the people of Israel, were gathered together, to do unto christ that which God's hand and counsel had determined before to be done.
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If Sheme• curse Dauid and raile vpon him, Dauid will acknowledge, that the Lord bids him curse, 2. Sam. 16. 17. If the Sabeans take away Iobs oxen or his asses,
If Sheme• curse David and rail upon him, David will acknowledge, that the Lord bids him curse, 2. Sam. 16. 17. If the Sabeans take away Jobs oxen or his asses,
For suppose that a man be robbed of all that he hath, is God the cause of the robbery? or suppose a man be wrongfully slandered, is God the cause of the slander? This might seeme to make God the author of sinne. Nothing lesse.
For suppose that a man be robbed of all that he hath, is God the cause of the robbery? or suppose a man be wrongfully slandered, is God the cause of the slander? This might seem to make God the author of sin. Nothing less.
For howsoeuer God is the author of the actiō, yet he is not the author of the euill of the action ▪ he tempteth no man to steale, he infu•eth malice into no mans heart, to moue him to curse or slander.
For howsoever God is the author of the actium, yet he is not the author of the evil of the actium ▪ he tempts no man to steal, he infu•eth malice into no men heart, to move him to curse or slander.
But it may be obiected further, Do not many crosses fall out by meere ill lucke? Doth not a mans experience tell him of many ill chances which haue befallen him? Doth not a man sometimes breake his necke, falling from his horse? Doth not a child vpon a sudden fall into a pit,
But it may be objected further, Do not many Crosses fallen out by mere ill luck? Does not a men experience tell him of many ill chances which have befallen him? Does not a man sometime break his neck, falling from his horse? Does not a child upon a sudden fallen into a pit,
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But let vs feare that great God, who when he hath afflicted vs here, is able to cast both soule and body into hell fire, Luke 12. 5. It is a miserable thing, that we can feare a great man because he is able to hurt vs,
But let us Fear that great God, who when he hath afflicted us Here, is able to cast both soul and body into hell fire, Lycia 12. 5. It is a miserable thing, that we can Fear a great man Because he is able to hurt us,
Thirdly, is it so, that all afflictions are from God? Therefore this must teach vs, that whensoeuer God doth afflict vs in any kind whatsoeuer, either in our good names,
Thirdly, is it so, that all afflictions Are from God? Therefore this must teach us, that whensoever God does afflict us in any kind whatsoever, either in our good names,
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yea let vs say as the truth is, that hell fire and the second death is due vnto vs. By this humiliation ioyned with resolution of newnesse of life for time to come, we shall obtaine mercie and forgiuenesse of sinnes past, Prou. 28. 13. Secondly, we shall turne away Gods wrath and iudgements from vs for time to come, as Nineue did:
yea let us say as the truth is, that hell fire and the second death is due unto us By this humiliation joined with resolution of newness of life for time to come, we shall obtain mercy and forgiveness of Sins past, Prou. 28. 13. Secondly, we shall turn away God's wrath and Judgments from us for time to come, as Nineveh did:
We must not seeke to witches or wizzards for helpe, neither must we trust in our Physitians as Asa did, in 2. Chron. 16. 12; but we must seeke to the liuing God.
We must not seek to Witches or wizards for help, neither must we trust in our Physicians as Asa did, in 2. Chronicles 16. 12; but we must seek to the living God.
And I speake it furthermore to this end and purpose, that we might be stirred vp the more feruently to seeke to God by prayer and humiliation in the time of our trouble.
And I speak it furthermore to this end and purpose, that we might be stirred up the more fervently to seek to God by prayer and humiliation in the time of our trouble.
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Fifthly and lastly, Do all afflictions come by the prouidence of God? Then this may be matter of comfort & consolation vnto all Gods afflicted people:
Fifthly and lastly, Do all afflictions come by the providence of God? Then this may be matter of Comfort & consolation unto all God's afflicted people:
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but that which is good and whole some? God is our faithfull Physitian, and shall we thinke that a faithfull Physitian will wittingly giue any thing to his patient, which may do har•e and not good? God is our chiefe friend,
but that which is good and Whole Some? God is our faithful physician, and shall we think that a faithful physician will wittingly give any thing to his patient, which may do har•e and not good? God is our chief friend,
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And therefore say with Christ, and that with comfort and willing subiection, The cup which my Father hath giuen me, shall I not drinke it? Ioh. 18. 11. Yea count it for matter of great ioy, that the Lord doth vouchsafe to correct you for your good:
And Therefore say with christ, and that with Comfort and willing subjection, The cup which my Father hath given me, shall I not drink it? John 18. 11. Yea count it for matter of great joy, that the Lord does vouchsafe to correct you for your good:
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When I lie downe, I sa• when shall I arise, and the night be gone? and I am full of tossings to and fro, &c. Whence obserue, That afflictions may be irkesome and troublesome to the very children of God.
When I lie down, I sa• when shall I arise, and the night be gone? and I am full of tossings to and from, etc. Whence observe, That afflictions may be irksome and troublesome to the very children of God.
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The like we reade of Dauid. For how was he perplexed for the losse of his sonne Absolon: crying out in a most lamentable manner, O my sonne Absolon, my sonne, my sonne Absolon:
The like we read of David. For how was he perplexed for the loss of his son Absalom: crying out in a most lamentable manner, Oh my son Absalom, my son, my son Absalom:
Yea what shall we speake of Elias, who was euen wearie of his life, by reason of the idolatry and persecution in the dayes of Iesabel? 1. Kin. 19. 4. What shall we speake of Naomie who named her self Mara or bitter, in respect of her bitter afflictions? Ruth 1. 21. What should we mention Ionas, who was exceedingly vexed and troubled,
Yea what shall we speak of Elias, who was even weary of his life, by reason of the idolatry and persecution in the days of Jezebel? 1. Kin. 19. 4. What shall we speak of Naomi who nam her self Mara or bitter, in respect of her bitter afflictions? Ruth 1. 21. What should we mention Ionas, who was exceedingly vexed and troubled,
He may come to thinke that God hath forsaken him, as we see in the example of Dauid, Psal. 77. 7. 8. Will the Lord cast off for euer? will he be fauourable no more? Is his mercie cleane gone for euer? Doth his promise faile for euermore? Hath God forgotten to be gracious? hath he in anger shut vp his tender mercies? &c.
He may come to think that God hath forsaken him, as we see in the Exampl of David, Psalm 77. 7. 8. Will the Lord cast off for ever? will he be favourable no more? Is his mercy clean gone for ever? Does his promise fail for evermore? Hath God forgotten to be gracious? hath he in anger shut up his tender Mercies? etc.
Thirdly, the very elect may possibly be comfortlesse in their affliction, according to that in Esay 54. 11. O thou afflicted, tossed with tempest, and not comforted!
Thirdly, the very elect may possibly be comfortless in their affliction, according to that in Isaiah 54. 11. Oh thou afflicted, tossed with tempest, and not comforted!
as first, because our nature is traile and weake, our strength is not the strength of stones, nor our flesh of brasse ▪ as Iob speaketh, Iob 6. 12. but we are fl•shie bodies,
as First, Because our nature is trail and weak, our strength is not the strength of stones, nor our Flesh of brass ▪ as Job speaks, Job 6. 12. but we Are fl•shie bodies,
God blesse me from their profession, &c. A iust iudgment of God, that forasmuch as the wicked will not receiue any good by Gods people in their life time, either by their good counsell,
God bless me from their profession, etc. A just judgement of God, that forasmuch as the wicked will not receive any good by God's people in their life time, either by their good counsel,
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Doth not Christ himselfe say, that The Comforter shall remaine for euer with his Elect? Iohn 14. 16. Yea doth he not say further, that No man shall take away their ioy? Iohn 16. 22. Which being true,
Does not christ himself say, that The Comforter shall remain for ever with his Elect? John 14. 16. Yea does he not say further, that No man shall take away their joy? John 16. 22. Which being true,
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Do we not reade, that the Apostles reioyced, In that they were thought wothie to suffer rebuke for Christ? Acts 5. 41. And do we not heare of those holy Martyrs in Hebr. 10. 34. who suffered with ioy the spoyling of their goods? Yea, do we not behold with our eyes, many Christians which depart out of this life with much heauenly ioy? Therefore it may seeme, that the end of Gods children is a ioyfull end.
Do we not read, that the Apostles rejoiced, In that they were Thought wothie to suffer rebuke for christ? Acts 5. 41. And do we not hear of those holy Martyrs in Hebrew 10. 34. who suffered with joy the spoiling of their goods? Yea, do we not behold with our eyes, many Christians which depart out of this life with much heavenly joy? Therefore it may seem, that the end of God's children is a joyful end.
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Is it so, that afflictions may be thus troublesome and tedious to the very children of God? Then this must teach vs, not rashly to censure all such as in whom we discouer much weakenesse and signes of impatiency.
Is it so, that afflictions may be thus troublesome and tedious to the very children of God? Then this must teach us, not rashly to censure all such as in whom we discover much weakness and Signs of impatiency.
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and with what measure ye mete, it shall be measured to you againe, Matth. 7. 2. In stead of iudging and censuring other, in this case rather learne to iudge thy selfe:
and with what measure you meet, it shall be measured to you again, Matthew 7. 2. In stead of judging and censuring other, in this case rather Learn to judge thy self:
and secondly suspect thy selfe, that if thou were in their case, and didst endure that which they endure, thou thy selfe wouldst be farre more impatient.
and secondly suspect thy self, that if thou were in their case, and didst endure that which they endure, thou thy self Wouldst be Far more impatient.
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How great cause had the sriends and kindred of holy Martyrs to praise God, when they beheld with their eyes the stedfast faith, the vndaunted courage, the maruellous patience which appeared in those worthy se•uants of God.
How great cause had the sriends and kindred of holy Martyrs to praise God, when they beheld with their eyes the steadfast faith, the undaunted courage, the marvelous patience which appeared in those worthy se•uants of God.
And so when we behold our friends vpon their deathbed, iustifying God, condemning themselues, laying hold of saluation by Christ, giuing good instruction vnto others,
And so when we behold our Friends upon their deathbed, justifying God, condemning themselves, laying hold of salvation by christ, giving good instruction unto Others,
and commending their spirits into the hand of their Lord which hath bought them: surely, I lay, in this case we haue great and iust cause to glorifie God.
and commending their spirits into the hand of their Lord which hath bought them: surely, I lay, in this case we have great and just cause to Glorify God.
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How came Paul to finish his dayes with comfort, but by this, that he had finished his course? 2. Tim. 4. that is, he had bene carefull to accomplish the worke whereunto he was sent.
How Come Paul to finish his days with Comfort, but by this, that he had finished his course? 2. Tim. 4. that is, he had be careful to accomplish the work whereunto he was sent.
Thus thou shalt imitate Iob who waited all the dayes of his appointed time vntil his changing came Iob 14. 14. And thus thou shalt imitate many deare children of God, which are taught of God thus to thinke of their mortalitie.
Thus thou shalt imitate Job who waited all the days of his appointed time until his changing Come Job 14. 14. And thus thou shalt imitate many deer children of God, which Are taught of God thus to think of their mortality.
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And indeed how can we expect to die with comfort, while we are vnresolued what shall become of our soules in the world to come? And that we may make our calling and election sure, we must obserue these rules.
And indeed how can we expect to die with Comfort, while we Are unresolved what shall become of our Souls in the world to come? And that we may make our calling and election sure, we must observe these rules.
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and because they will not take the paines to heare so diligently, as their case requireth? Secondly, that wee may make our calling and election sure, we must frequently receiue the Lords Supper.
and Because they will not take the pains to hear so diligently, as their case requires? Secondly, that we may make our calling and election sure, we must frequently receive the lords Supper.
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What experienced Christian is there, but he is able to tell you, that the Sacrament by Gods blessing hath a notable confirming and establishing power? And therefore those negligent Ministers are guiltie of the weaknesse of the faith of the people, in that they do not so frequently as they ought, administer the holy Sacrament.
What experienced Christian is there, but he is able to tell you, that the Sacrament by God's blessing hath a notable confirming and establishing power? And Therefore those negligent Ministers Are guilty of the weakness of the faith of the people, in that they do not so frequently as they ought, administer the holy Sacrament.
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For, whom hath God promised to strengthen vpon the bed of languishing, in Psal. 41. 3. but such as consider wisely of the poore? And who are they which lay vp for themselues a good foundation against the time to come, laying hold of eternall life,
For, whom hath God promised to strengthen upon the Bed of languishing, in Psalm 41. 3. but such as Consider wisely of the poor? And who Are they which lay up for themselves a good Foundation against the time to come, laying hold of Eternal life,
and the holy Spirit, three most glorious persons, and one God, be ascribed, as is most due, all honour, praise and glorie, all true feare, reuerence and obedience, from this time forth for euermore, Amen.
and the holy Spirit, three most glorious Persons, and one God, be ascribed, as is most due, all honour, praise and glory, all true Fear, Reverence and Obedience, from this time forth for evermore, Amen.
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The occasion of this Sermon (as you know) was for the celebration of the funerall of that excellent seruant of God, Mistris Elizabeth Iuxon, the late faithful wife of Maister Iohn Iuxon Citizen of this famous Citie of London. And the reason which moued me to make choice of this Text rather then of any other, was the request of our deare sister deceassed, who vpon her death-bed called for her Bible,
The occasion of this Sermon (as you know) was for the celebration of the funeral of that excellent servant of God, Mistress Elizabeth Juxon, the late faithful wife of Master John Juxon Citizen of this famous city of London. And the reason which moved me to make choice of this Text rather then of any other, was the request of our deer sister deceased, who upon her deathbed called for her bible,
For, were the moneths of Iob, moneths of vanitie? did they vanish away like smoake? did they passe away quickly like the Weauers shuttle? Euen so it was with the life of this our sister;
For, were the months of Job, months of vanity? did they vanish away like smoke? did they pass away quickly like the Weavers shuttle? Eve so it was with the life of this our sister;
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her dayes were but few and euill; her pilgrimage here was but short; for she was not full seuen and twentie yeares old when God tooke her away, as I am informed.
her days were but few and evil; her pilgrimage Here was but short; for she was not full seuen and twentie Years old when God took her away, as I am informed.
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yea her sicknesse was not onely dolorous, but likewise it was long and tedious, continuing vpon her with great extremitie for the space of a yeare and vpwards.
yea her sickness was not only dolorous, but likewise it was long and tedious, Continuing upon her with great extremity for the Molle of a year and upwards.
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she answered me, That nothing in the world did moue her to desire life, no not her very children, which were farre more deare vnto her, then any worldly riches whatsoeuer.
she answered me, That nothing in the world did move her to desire life, no not her very children, which were Far more deer unto her, then any worldly riches whatsoever.
Fourthly, was griefe and smart irkesome and troublesome vnto Iob himselfe? Then it was the great mercie of God, to giue patience vnto this our sister in any measure.
Fourthly, was grief and smart irksome and troublesome unto Job himself? Then it was the great mercy of God, to give patience unto this our sister in any measure.
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but let vs rather feare, that if we had bene in her case, and had tasted her sorrowes, we had bene like to fall into greater extremitie then euer she fell.
but let us rather Fear, that if we had be in her case, and had tasted her sorrows, we had be like to fallen into greater extremity then ever she fell.
but when she had a•y mitigation, she condemned her i•patiencie, and iustified God, kissing •is rod, by shewing a very tender affection of loue to God, whensoeuer she thought or spoke seriously of him.
but when she had a•y mitigation, she condemned her i•patiencie, and justified God, kissing •is rod, by showing a very tender affection of love to God, whensoever she Thought or spoke seriously of him.
For (as Salomon saith) The lot is cast into the lap, but the whole disposition thereof is from Iehouah, Prou. 16. 33. And thus I haue declared vnto you,
For (as Solomon Says) The lot is cast into the lap, but the Whole disposition thereof is from Jehovah, Prou. 16. 33. And thus I have declared unto you,
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and to declare vnto you my owne particular knowledge conc•rning her estate. And the Markes are these following, being noted in the small letters for distinction.
and to declare unto you my own particular knowledge conc•rning her estate. And the Marks Are these following, being noted in the small letters for distinction.
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The first Marke. First, I desire to be exercised in the word day and night: and I finde a willing receiuing of Gods commandements, they are not grieuous.
The First Mark. First, I desire to be exercised in the word day and night: and I find a willing receiving of God's Commandments, they Are not grievous.
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Yea, the word was so farre from being grieuous, as that it was more sweete then the hony and the hony combe, (as she acknowledged.) Yea she slept euerie night with this meate in her mouth:
Yea, the word was so Far from being grievous, as that it was more sweet then the honey and the honey comb, (as she acknowledged.) Yea she slept every night with this meat in her Mouth:
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And that this signe was in this worthy Christian, it is also euident. She hath desired to obey in the least, and much more in the greatest commandements.
And that this Signen was in this worthy Christian, it is also evident. She hath desired to obey in the least, and much more in the greatest Commandments.
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This was manifest vnto me by her complaints against herselfe, in such things as a carnall hypocrite would haue esteemed but motes, whereas she esteemed them beames.
This was manifest unto me by her complaints against herself, in such things as a carnal hypocrite would have esteemed but motes, whereas she esteemed them beams.
but rather to content himselfe with lesse worldly gaine, and to redeeme time for hearing Gods word, and for other holy occasions. Secondly, she obeyed against pleasure;
but rather to content himself with less worldly gain, and to Redeem time for hearing God's word, and for other holy occasions. Secondly, she obeyed against pleasure;
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for whereas she had wont to seeke her bodily recreation vpon the Sabbath day, in walking vp and downe, in sitting at her gate, in talking of worldly matters, and such like:
for whereas she had wont to seek her bodily recreation upon the Sabbath day, in walking up and down, in sitting At her gate, in talking of worldly matters, and such like:
for they stormed against her for these godly courses, and did not spare to tell her, That if she thus proceeded, she would vtterly vndo her selfe, and ouerthrow her estate:
for they stormed against her for these godly courses, and did not spare to tell her, That if she thus proceeded, she would utterly undo her self, and overthrow her estate:
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And who will not easily acknowledge, that the true spirit of prayer is a notable signe of a blessed estate? For God doth powre the spirit of prayer vpon none,
And who will not Easily acknowledge, that the true Spirit of prayer is a notable Signen of a blessed estate? For God does pour the Spirit of prayer upon none,
but vpon such vpon whom also he powreth the spirit of grace, Zach. 12. 10. And what saith blessed Paul? Whosoeuer shall call vpon the name of the Lord, shall be saued, Rom. 10. 13. Yea what saith Christ himselfe? Matth. 6. 6. Pray vnto thy Father in secret,
but upon such upon whom also he poureth the Spirit of grace, Zach 12. 10. And what Says blessed Paul? Whosoever shall call upon the name of the Lord, shall be saved, Rom. 10. 13. Yea what Says christ himself? Matthew 6. 6. Pray unto thy Father in secret,
Yea she obserued the subtiltie of Satan, how he would thrust other good motions and meditations vpon her vnseasonably, of purpose to hinder her in her present holy businesse:
Yea she observed the subtlety of Satan, how he would thrust other good motions and meditations upon her unseasonably, of purpose to hinder her in her present holy business:
And that she had a striuing against the most secret corruptions, it was likewise apparent vnto me, which was made acquainted with her spirituall estate:
And that she had a striving against the most secret corruptions, it was likewise apparent unto me, which was made acquainted with her spiritual estate:
Now what greater signe is there of a good and gracious estate, then to be sensible of the combat of the spirit against the flesh? What greater euidence was there that Paul was now a regenerate person,
Now what greater Signen is there of a good and gracious estate, then to be sensible of the combat of the Spirit against the Flesh? What greater evidence was there that Paul was now a regenerate person,
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then this, to wit, that he found this striuing in his heart, and that he was sensible of the law of his minde resisting the law of sinne which was in his members? Rom. 7. 23. What greater signe was there that Rebeccha was conceiued with child,
then this, to wit, that he found this striving in his heart, and that he was sensible of the law of his mind resisting the law of sin which was in his members? Rom. 7. 23. What greater Signen was there that Rebecca was conceived with child,
then when she felt such a struggling within her selfe betweene the children, as she neuer felt before? So what greater euidence that we are conceiued of Christ,
then when she felt such a struggling within her self between the children, as she never felt before? So what greater evidence that we Are conceived of christ,
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I desire to stirre vp mine affection after God, and to auoide what might steale away mine heart from him, delighting in all the wayes whereby mine heart might be inflamed towards him.
I desire to stir up mine affection After God, and to avoid what might steal away mine heart from him, delighting in all the ways whereby mine heart might be inflamed towards him.
it was her griefe to heare some how they would spend their precious time in frothie discourfe, preferring trifles and toyes before such speech as might haue ministred grace to the hearers.
it was her grief to hear Some how they would spend their precious time in frothy discourfe, preferring trifles and toys before such speech as might have ministered grace to the hearers.
Now what surer signe is there of a blessed estate, then sincere inflamed loue to God? The Lord promiseth to shew mercy vnto thousands of them which loue him,
Now what Surer Signen is there of a blessed estate, then sincere inflamed love to God? The Lord promises to show mercy unto thousands of them which love him,
She found that degree of spirituall boldnesse to my knowledge at some times, as that in her perfect health she hath desired to be dissolued, that she might not liue to haue that confidence weakened.
She found that degree of spiritual boldness to my knowledge At Some times, as that in her perfect health she hath desired to be dissolved, that she might not live to have that confidence weakened.
Now what more euident marke is there of a true Christian, then a sound faith? what surer testimony then the testimony of Gods owne Spirit bearing witnesse with our spirits that we are the children of God? Rom. 8. 16. Now indeed this our deare sister did not feele this full assurance at all times,
Now what more evident mark is there of a true Christian, then a found faith? what Surer testimony then the testimony of God's own Spirit bearing witness with our spirits that we Are the children of God? Rom. 8. 16. Now indeed this our deer sister did not feel this full assurance At all times,
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But what experienced Christian doth not sufficiently know, that the deare children of God are subiect to these pangs? in so much that we say, That surely that man or woman neuer beleeued aright which neuer doubted.
But what experienced Christian does not sufficiently know, that the deer children of God Are Subject to these pangs? in so much that we say, That surely that man or woman never believed aright which never doubted.
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This holy feruant of God, she was come to that degree of mortification vnto her especiall sinnes, that she did not onely quite forsake the practise of them,
This holy fervant of God, she was come to that degree of mortification unto her especial Sins, that she did not only quite forsake the practice of them,
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but also she lothed them inwardly, and confessed to the glory of God, that she found her selfe quite dead to the least pleasing motion tending that way.
but also she loathed them inwardly, and confessed to the glory of God, that she found her self quite dead to the least pleasing motion tending that Way.
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Now what greater argument is there of our spirituall rising with Christ, then if we mortifie our earthly members? Coloss. 3. 1. 5. and what greater signe that we shall escape the iudgement of God,
Now what greater argument is there of our spiritual rising with christ, then if we mortify our earthly members? Coloss. 3. 1. 5. and what greater Signen that we shall escape the judgement of God,
So that it was not with our sister as it is with the children of this world, which speake euill of all such as will not runne with them to the same excesse of riot.
So that it was not with our sister as it is with the children of this world, which speak evil of all such as will not run with them to the same excess of riot.
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For as the Apostle speaketh, Euery one which loueth, is borne of God, and knoweth God, 1. Ioh. 4. 5. 7. And againe he saith, in the 16. verse of the same Chapter, He that dwelleth in loue, dwelleth in God, and God in him.
For as the Apostle speaks, Every one which loves, is born of God, and Knoweth God, 1. John 4. 5. 7. And again he Says, in the 16. verse of the same Chapter, He that dwells in love, dwells in God, and God in him.
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The eleuenth Marke. I desire after puritie, and to be holy as God is holy. This our Christian sister laboured against all impuritie both of flesh and spirit:
The Eleventh Mark. I desire After purity, and to be holy as God is holy. This our Christian sister laboured against all impurity both of Flesh and Spirit:
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the least secret impure motion did much vexe her, as appeared by her feeling complaints. And as for holinesse, I am perswaded she affected it farre aboue saluation:
the least secret impure motion did much vex her, as appeared by her feeling complaints. And as for holiness, I am persuaded she affected it Far above salvation:
And yet she was none of those that liued inordinately or idlely, who liuing by the sweate of other mens browes, vnder the colour of giuing themselues vnto holinesse, do altogether neglect or cast off their particular callings, especially if they be any thing painfull.
And yet she was none of those that lived inordinately or idly, who living by the sweat of other men's brows, under the colour of giving themselves unto holiness, do altogether neglect or cast off their particular callings, especially if they be any thing painful.
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And what greater signe is there of a true child of God, then holinesse? Be ye sure, saith Dauid in Psalme 4. that God hath chosen to himselfe a godly man.
And what greater Signen is there of a true child of God, then holiness? Be you sure, Says David in Psalm 4. that God hath chosen to himself a godly man.
Now what greater signe is there of a good estate, then is sinceritie? What greater euidence was there of Dauids blessed estate then this, to wit, that he walked in the vprightnesse of his heart in the midst of his house? Psal. 101. 2.
Now what greater Signen is there of a good estate, then is sincerity? What greater evidence was there of David blessed estate then this, to wit, that he walked in the uprightness of his heart in the midst of his house? Psalm 101. 2.
For when some had exceedingly wronged her by their slanderous tongues, after she had conferred with me, what I thought she might do with a good conscience in such a case;
For when Some had exceedingly wronged her by their slanderous tongues, After she had conferred with me, what I Thought she might do with a good conscience in such a case;
And what greater euidence is there of a good estate, then to forgiue our enemies? For Christ him selfe hath said, that If we forgiue men their trespasses, our heauenly Father will for giue us our trespasses, Math. 6. 14.
And what greater evidence is there of a good estate, then to forgive our enemies? For christ him self hath said, that If we forgive men their Trespasses, our heavenly Father will for give us our Trespasses, Math. 6. 14.
and the taunts of carnall friends. And these sufferings she did not much respect. Nay further, she was very mindfull of the fiery triall which might come vpon vs:
and the taunts of carnal Friends. And these sufferings she did not much respect. Nay further, she was very mindful of the fiery trial which might come upon us:
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And what greater signe is there of a sound estate, then when it is giuen vnto vs, not onely to beleeue in the behalfe of Christ, but also to suffer for his sake? Phil. 1. 29.
And what greater Signen is there of a found estate, then when it is given unto us, not only to believe in the behalf of christ, but also to suffer for his sake? Philip 1. 29.
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I am perswaded, that if her husband had commanded her to dothe vilest drudgerie about the house, she durst not haue refused, in verie conscience of Gods Law.
I am persuaded, that if her husband had commanded her to doth Vilest drudgery about the house, she durst not have refused, in very conscience of God's Law.
And moreouer, whereas in her carnal estate, it was her common practise to put forth her children to be nursed abroad, according to the practise of the proud women in our times:
And moreover, whereas in her carnal estate, it was her Common practise to put forth her children to be nursed abroad, according to the practice of the proud women in our times:
And as for her children and seruants, she did diligently instruct them in good wayes. She was grieued at any prophanenesse found in them: she mourned for them: she prayed for them; she pitied their estate:
And as for her children and Servants, she did diligently instruct them in good ways. She was grieved At any profaneness found in them: she mourned for them: she prayed for them; she pitied their estate:
As we see it is giuen by Paul as an euidence of the truth of the conuersion of Onesimus, that now he was become profitable vnto his maister, Philem. 11.
As we see it is given by Paul as an evidence of the truth of the conversion of Onesimus, that now he was become profitable unto his master, Philemon 11.
What money she had of her owne in the time of her health, she distributed it freely, partly to poore Preachers about this Citie, partly also to poore Christians.
What money she had of her own in the time of her health, she distributed it freely, partly to poor Preachers about this city, partly also to poor Christians.
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And amongst the rest of her charitable workes, I remember that she gaue to the Minister which was the means (vnder God) of her conuersion (as she supposed:) She gaue, I say,
And among the rest of her charitable works, I Remember that she gave to the Minister which was the means (under God) of her conversion (as she supposed:) She gave, I say,
vnto him, by the consent of her husband, the summe of fiftie pounds, besides a large portion which she begged of her husband to be distributed after her death vnto charitable vses.
unto him, by the consent of her husband, the sum of fiftie pounds, beside a large portion which she begged of her husband to be distributed After her death unto charitable uses.
The sicke had cause to blesse God for her in her health, for she visited them with meate, with bodily presence, with necessarie helpe both by her selfe and by her maides.
The sick had cause to bless God for her in her health, for she visited them with meat, with bodily presence, with necessary help both by her self and by her maids.
for how doth a Christian shew his faith, but by his workes? And the Lord (as you know) promiseth a Prophets reward vnto such as do good vnto his members, Matth. 10. 42. Yea, at the day of iudgement Christ will say vnto all such fruitfull ones, Come vnto me, ye blessed of my Father, inherite the kingdome prepared for you from the foundation of the world.
for how does a Christian show his faith, but by his works? And the Lord (as you know) promises a prophets reward unto such as do good unto his members, Matthew 10. 42. Yea, At the day of judgement christ will say unto all such fruitful ones, Come unto me, you blessed of my Father, inherit the Kingdom prepared for you from the Foundation of the world.
She that before knew not the right hand from the left in religion, she was growne to a very great vnderstanding in so much that she was able both to speak diuinely, to instruct her seruants and children,
She that before knew not the right hand from the left in Religion, she was grown to a very great understanding in so much that she was able both to speak divinely, to instruct her Servants and children,
for when I demanded of her in the sence of her present wants, whether her cōscience did not testifie with her, that in her health she had zealously sought after God:
for when I demanded of her in the sense of her present Wants, whither her conscience did not testify with her, that in her health she had zealously sought After God:
Yea out of that knowledge & experience, which I had of the holy courses of this sanctified woman, I may well say, that it was with this woman in some measure as it was with Dauid, Psal. 42. As the Hart panteth after the water brookes,
Yea out of that knowledge & experience, which I had of the holy courses of this sanctified woman, I may well say, that it was with this woman in Some measure as it was with David, Psalm 42. As the Heart pants After the water brooks,
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Now where there is giuen this strong affection after God, the affection being constant, and also ioyned with a feruent vse of the meanes, it is an euident signe of a bless•d estate.
Now where there is given this strong affection After God, the affection being constant, and also joined with a fervent use of the means, it is an evident Signen of a bless•d estate.
av c-crq pc-acp vbz vvn d j n1 p-acp np1, dt n1 vbg j, cc av vvn p-acp dt j n1 pp-f dt n2, pn31 vbz dt j n1 pp-f dt j n1.
First, giue thanks vnto God for his wonderfull worke vpon our sister. Secondly, learne henceforth not to iudge of Christians by the outward appearance.
First, give thanks unto God for his wonderful work upon our sister. Secondly, Learn henceforth not to judge of Christians by the outward appearance.
Thirdly, learne not to enuie the good name or praise of others, but learne to be of Salomons mind, Pro. 31. 31: where speaking of a good woman he saith, Giue her the fruite of her hands, let her owne works praise her in the gates.
Thirdly, Learn not to envy the good name or praise of Others, but Learn to be of Solomon's mind, Pro 31. 31: where speaking of a good woman he Says, Give her the fruit of her hands, let her own works praise her in the gates.
