A funeral handkerchief in two parts : I. Part. Containing arguments to comfort us at death of friends, II. Part. Containing several uses which we ought to make of such losses : to which is added, Three sermons preached at Coventry, in December last, 1670 / by Thomas Allestree ...
So when our Friends depart and go to their long-home, from whence they shall never return till time shall be no more, is it not good manners to accompany them to the Grave,
So when our Friends depart and go to their Long-home, from whence they shall never return till time shall be no more, is it not good manners to accompany them to the Grave,
and shed some tears for them, whom we shall see no more with mortal eyes? Eccl. 12.5. Man goeth to his long-home, and the Mourners go about the streets.
and shed Some tears for them, whom we shall see no more with Mortal eyes? Ecclesiastes 12.5. Man Goes to his Long-home, and the Mourners go about the streets.
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The Jews were wont to hire Mourners (2 Chron. 35.25. Jer. 9.17, 18. Amos 5.16.) and for the most part they were women called in Latin Praeficae: They profest an Art in Mourning and composing doleful Ditties:
The jews were wont to hire Mourners (2 Chronicles 35.25. Jer. 9.17, 18. Amos 5.16.) and for the most part they were women called in Latin Praeficae: They professed an Art in Mourning and composing doleful Ditties:
if it were not lawful to mourn upon such an occasion. We reade in Scripture how Abraham mourned for Sarah, Gen. 23.2. Joseph for his Father Jacob, Gen. 50.10. The Israelites wept for Moses, Deut. 34.8. so for Samuel, 1 Sam. 25.1. Elisha cryes after Elijah, 2 King. 2.12. Jeremiah weeps for Josiah, 2 Chro. 35.25.
if it were not lawful to mourn upon such an occasion. We read in Scripture how Abraham mourned for Sarah, Gen. 23.2. Joseph for his Father Jacob, Gen. 50.10. The Israelites wept for Moses, Deuteronomy 34.8. so for Samuel, 1 Sam. 25.1. Elisha cries After Elijah, 2 King. 2.12. Jeremiah weeps for Josiah, 2 Chro 35.25.
And before this we reade how Martha and Mary wept sore for their Brother Lazarus, John 11.19, 31, 33. Nay Christ himself wept, v. 35. and the Jews interpreted it as an argument of his love to Lazarus, v. 36. so that civility, custom,
And before this we read how Martha and Marry wept soar for their Brother Lazarus, John 11.19, 31, 33. Nay christ himself wept, v. 35. and the jews interpreted it as an argument of his love to Lazarus, v. 36. so that civility, custom,
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so God threatned Jehoiakim that he should die unlamented, and be buried with the burial of an Ass, Jer. 22. 18, 19. Herod looked on it so sad to die unlamented, that he gave express command, that when he died, one of every Noble Family in his kingdom should be slain, that by that means his death might of necessity be lamented,
so God threatened Jehoiakim that he should die unlamented, and be buried with the burial of an Ass, Jer. 22. 18, 19. Herod looked on it so sad to die unlamented, that he gave express command, that when he died, one of every Noble Family in his Kingdom should be slave, that by that means his death might of necessity be lamented,
And if we seriously consider losses of this nature, how can we chuse but weep? For a wife to lose her husband, the Guide of her Youth, Pro. 2.7. who was a shield to defend her, or as the Sun to chear her, ( Gen. 37.9, 10.) must needs be a bitter loss:
And if we seriously Consider losses of this nature, how can we choose but weep? For a wife to loose her husband, the Guide of her Youth, Pro 2.7. who was a shield to defend her, or as the Sun to cheer her, (Gen. 37.9, 10.) must needs be a bitter loss:
So for a Husband to lose his Wife, the Wife of his Youth, Prov. 5.18. or the Wife of his Bosom, Mic. 7.5. the desire of his eyes, Ezek. 24.16, 18. must needs be a bitter loss.
So for a Husband to loose his Wife, the Wife of his Youth, Curae 5.18. or the Wife of his Bosom, Mic. 7.5. the desire of his eyes, Ezekiel 24.16, 18. must needs be a bitter loss.
Yet the Apostle in the catalogue of offenders that should come in the last dayes (and surely ours are the last) tells us of some that shall be (NONLATINALPHABET, 2 Tim. 3.3.) without natural affection, unnatural to Relations whilst living,
Yet the Apostle in the catalogue of offenders that should come in the last days (and surely ours Are the last) tells us of Some that shall be (, 2 Tim. 3.3.) without natural affection, unnatural to Relations while living,
and when dead, as if their hearts were hewen out of a Rock, they are unmoved, they can with dry eyes and cheeks behold the Funeral Solemnities of Parents, Children, Husband, Wife, &c. without any shew of sorrow:
and when dead, as if their hearts were hewn out of a Rock, they Are unmoved, they can with dry eyes and cheeks behold the Funeral Solemnities of Parents, Children, Husband, Wife, etc. without any show of sorrow:
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Though God strikes them through their Relations, yet they have not grieved, Jer. 5.3. let such consider that of the Psalmist, Psal. 28.5. because they regard not the works of the Lord, nor the operations of his hands, he shall destroy them and not build them up:
Though God strikes them through their Relations, yet they have not grieved, Jer. 5.3. let such Consider that of the Psalmist, Psalm 28.5. Because they regard not the works of the Lord, nor the operations of his hands, he shall destroy them and not built them up:
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And when the time of his Fathers interment is at hand (which to him comes never sooner than expected or desired) this unnatural Son, it may be, goes clothed in black, having a light and merry heart under a sad and mournful habit. So, many Wives that have lived, it may be, too loosly and wantonly, at their husbands death,
And when the time of his Father's interment is At hand (which to him comes never sooner than expected or desired) this unnatural Son, it may be, Goes clothed in black, having a Light and merry heart under a sad and mournful habit. So, many Wives that have lived, it may be, too loosely and wantonly, At their Husbands death,
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But let such hypocritical Mourners consider, without repentance, their portion will be with Hypocrites, where ( Mat. 24.51.) there shall be weeping and gnashing of teeth.
But let such hypocritical Mourners Consider, without Repentance, their portion will be with Hypocrites, where (Mathew 24.51.) there shall be weeping and gnashing of teeth.
they are so discomposed, that they cannot, as the Apostle commands, attend upon the Lord without distraction, 1 Cor. 7.35. They cannot pray, nor meditate, nor give thanks to God with that fixedness and composure as they ought to do, Psal. 57.7.
they Are so discomposed, that they cannot, as the Apostle commands, attend upon the Lord without distraction, 1 Cor. 7.35. They cannot pray, nor meditate, nor give thanks to God with that fixedness and composure as they ought to do, Psalm 57.7.
Nay further, they are not only inwardly pensive, but outwardly passionate, they fill Heaven and Earth with Exclamations. Horrendis gravitèr Coelum pulsâsse querelis.
Nay further, they Are not only inwardly pensive, but outwardly passionate, they fill Heaven and Earth with Exclamations. Horrendis Graviter Coelum pulsâsse querelis.
Why David, what would have become of the Kingdom, what miseries would it have been involved in if Absalom had survived? The violence of Passion here makes David forget himself, Gods Church and People.
Why David, what would have become of the Kingdom, what misery's would it have been involved in if Absalom had survived? The violence of Passion Here makes David forget himself, God's Church and People.
So Naomi, Ruth 1.3, 5. had lost her Husband and two Sons, and vers. 19, 20. because God had dealt thus bitterly with her, she refuseth her Name, will be called, Marah, that signifies bitterness; and not Naomi, that signifies pleasant; she refuseth this Name being so unsutable to her condition.
So Naomi, Ruth 1.3, 5. had lost her Husband and two Sons, and vers. 19, 20. Because God had dealt thus bitterly with her, she Refuseth her Name, will be called, Marah, that signifies bitterness; and not Naomi, that signifies pleasant; she Refuseth this Name being so unsuitable to her condition.
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& will not be comforted And indeed the female kind naturally is more disposed to tenderness than the male ( Isa. 49.15.) and so more apt to weep immoderately,
& will not be comforted And indeed the female kind naturally is more disposed to tenderness than the male (Isaiah 49.15.) and so more apt to weep immoderately,
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and passions are the feet of the soul, placed in the sensitive appetite by the finger of God and Nature) so neither do we approve of passions when irregular,
and passion Are the feet of the soul, placed in the sensitive appetite by the finger of God and Nature) so neither do we approve of passion when irregular,
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for then they are diseases of the mind, depravers of reason, disturbers of the understanding, and cause the wisest men to speak and act not like themselves.
for then they Are diseases of the mind, depravers of reason, disturbers of the understanding, and cause the Wisest men to speak and act not like themselves.
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We find our Saviour Luke 7.12, 13. saying to the Widow who wept for her only son, Weep not, he doth not there forbid natural affection, but inordinate passion;
We find our Saviour Lycia 7.12, 13. saying to the Widow who wept for her only son, Weep not, he does not there forbid natural affection, but inordinate passion;
Man indefinitely, i. e. every man, high and low, rich and poor, beautiful and deformed, male and female, young and old, good and bad, all go to their long home, the Grave. So Ps. 89.48. What man is he that liveth and shall not see Death? Shall he deliver his soul from the hand of the Grave? Selah.
Man indefinitely, i. e. every man, high and low, rich and poor, beautiful and deformed, male and female, young and old, good and bad, all go to their long home, the Grave. So Ps. 89.48. What man is he that lives and shall not see Death? Shall he deliver his soul from the hand of the Grave? Selac.
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Joshua and David call Death, The Way of all the Earth, Josh. 23.14. 1 King. 2.2. This way all Creatures of the Earth walk, and therefore Job calls the Grave, The House appointed for all Living, Job. 30.23. No man hath power over the Spirit to retain the Spirit, Eccles. 8.8.
joshua and David call Death, The Way of all the Earth, Josh. 23.14. 1 King. 2.2. This Way all Creatures of the Earth walk, and Therefore Job calls the Grave, The House appointed for all Living, Job. 30.23. No man hath power over the Spirit to retain the Spirit, Eccles. 8.8.
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Hor. I have said ye are gods, — but ye shall dye like men, Psal. 82.6, 7. Augustus mortuus est. Nay Christ himself dyed, the Lord of Life is put to Death;
Hor. I have said you Are God's, — but you shall die like men, Psalm 82.6, 7. Augustus Mortuus est. Nay christ himself died, the Lord of Life is put to Death;
nay Christ himself hath tasted death's bitter Cup. Well then, at death of your Friend consider that, Job 21.33. Every man shall draw after him, as there are innumerable before him.
nay christ himself hath tasted death's bitter Cup. Well then, At death of your Friend Consider that, Job 21.33. Every man shall draw After him, as there Are innumerable before him.
Quis tam superbae impotentisque arrogantiae est, ut in hâc naturae necessitate (omnia in eundem finem revocantis) se unum ac suos seponi velit? An Heathen looked upon it as a great piece of weakness and pride for any man to expect, that either he or any of his should be exempted from the general rule of mortality.
Quis tam superbae impotentisque arrogantiae est, ut in hâc naturae necessitate (omnia in eundem finem revocantis) se Unum ac suos seponi velit? an Heathen looked upon it as a great piece of weakness and pride for any man to expect, that either he or any of his should be exempted from the general Rule of mortality.
Secondly consider, The friends you lose are not so much yours as God's. 1 Chron. 29.14. All things come of thee (saith David. ) And St. James saith, Jam. 1.17. Every good gift, and every perfect gift is from above, and cometh down from the Father of Lights, &c. Children among other things are the gift of God.
Secondly Consider, The Friends you loose Are not so much yours as God's. 1 Chronicles 29.14. All things come of thee (Says David.) And Saint James Says, Jam. 1.17. Every good gift, and every perfect gift is from above, and comes down from the Father of Lights, etc. Children among other things Are the gift of God.
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Heb. NONLATINALPHABET Septuag. NONLATINALPHABET, which is as much as NONLATINALPHABET, Musculus in locum. By the favour, help, and blessing of God, as his gift. So saith Jacob, Gen. 33.5. These are the Children which God hath graciously given me.
Hebrew Septuag., which is as much as, Musculus in locum. By the favour, help, and blessing of God, as his gift. So Says Jacob, Gen. 33.5. These Are the Children which God hath graciously given me.
And God tells us, he gave unto Isaac, Jacob and Esau, Josh. 24.4. Psal. 127.3. Lo Children are an heritage of the Lord, and the fruit of the womb is his reward.
And God tells us, he gave unto Isaac, Jacob and Esau, Josh. 24.4. Psalm 127.3. Lo Children Are an heritage of the Lord, and the fruit of the womb is his reward.
See Gen. 30.2, 22. God may say truly what Benhadad said falsly, 1 King 20.3. Thy silver and thy gold is mine thy wives also and thy children, even the goodliest are mine.
See Gen. 30.2, 22. God may say truly what Benhadad said falsely, 1 King 20.3. Thy silver and thy gold is mine thy wives also and thy children, even the Goodliest Are mine.
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We use to bestow upon relations a term of propriety, as my Husband, my Wife, my Father, my Mother, my Brother, my Sister, my Son, my Daughter, my Friend, &c. Whereas the truth is, they are not ours but Gods;
We use to bestow upon relations a term of propriety, as my Husband, my Wife, my Father, my Mother, my Brother, my Sister, my Son, my Daughter, my Friend, etc. Whereas the truth is, they Are not ours but God's;
Is it not lawful for me to do what I will with mine own? Well then, we hold our Friends (non jure, sed gratis) not by a juridical right, but upon favour and courtisie;
Is it not lawful for me to do what I will with mine own? Well then, we hold our Friends (non jure, sed gratis) not by a juridical right, but upon favour and courtisie;
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and if we enjoyed our Relations some time, we should be thankful to God, that hath lent them to us so long, rather then murmur that he takes them so soon.
and if we enjoyed our Relations Some time, we should be thankful to God, that hath lent them to us so long, rather then murmur that he Takes them so soon.
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This comforted Job, when amongst other things he had lost his Children, Job 1.21, 22. The Lord gave, and the Lord hath taken away, blessed be the Name of the Lord.
This comforted Job, when among other things he had lost his Children, Job 1.21, 22. The Lord gave, and the Lord hath taken away, blessed be the Name of the Lord.
and times of sickness, living times, and dying times, are in the hand i. e. of the disposal of God. He measures time of life in what proportion he pleaseth;
and times of sickness, living times, and dying times, Are in the hand i. e. of the disposal of God. He measures time of life in what proportion he Pleases;
to some he gives a large piece, to others a small remnant, Job. 7.1: Is there not an appointed time to man upon earth? Here he puts it by way of question; but Job 14.5. There he puts it out of question, and takes it for granted, That mans dayes are determined, the number of his moneths are with thee (O Lord) thou hast appointed his bounds, that he cannot pass.
to Some he gives a large piece, to Others a small remnant, Job. 7.1: Is there not an appointed time to man upon earth? Here he puts it by Way of question; but Job 14.5. There he puts it out of question, and Takes it for granted, That men days Are determined, the number of his months Are with thee (Oh Lord) thou hast appointed his bounds, that he cannot pass.
After he had served his own generation by the will of God, fell asleep, &c. Will of God, may be annexed to his falling asleep, as well as serving his generation; he dyed then by the will of God,
After he had served his own generation by the will of God, fell asleep, etc. Will of God, may be annexed to his falling asleep, as well as serving his generation; he died then by the will of God,
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and was gathered to his Fathers, and saw corruption. Job saith, Job 30.23. I know that thou wilt bring me unto death, and to the house appointed for all living.
and was gathered to his Father's, and saw corruption. Job Says, Job 30.23. I know that thou wilt bring me unto death, and to the house appointed for all living.
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and sayest, Return ye children of men, Psal. 90.3. Gods dixit is his fecit; (as in the first Creation he said, Let there be light, and there was light, Gen. 1.3.) So God here saith, Return, i. e.
and Sayest, Return you children of men, Psalm 90.3. God's dixit is his fecit; (as in the First Creation he said, Let there be Light, and there was Light, Gen. 1.3.) So God Here Says, Return, i. e.
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So David, tells us, God takes away mens breath, and then they dye and return to their dust, Psal. 104.29. God indeed is the orderer and ordainer of all conditions, 1 Sam. 2.6. The Lord killeth and maketh alive, he brings down to the grave, and bringeth up. So Isa. 45.7. I form the light, and create darkness;
So David, tells us, God Takes away Mens breath, and then they die and return to their dust, Psalm 104.29. God indeed is the orderer and ordainer of all conditions, 1 Sam. 2.6. The Lord kills and makes alive, he brings down to the grave, and brings up. So Isaiah 45.7. I from the Light, and create darkness;
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Our Saviour tells us, not a Sparrow falls to the ground, nor a hair from our heads, without the overruling providence of God, Mat. 10.29, 30. Here is Argumentum a minore ad majus, If not a Sparrow, a bird of small price and account,
Our Saviour tells us, not a Sparrow falls to the ground, nor a hair from our Heads, without the overruling providence of God, Mathew 10.29, 30. Here is Argumentum a Lesser ad Majus, If not a Sparrow, a bird of small price and account,
Let us then at loss of Friends patiently submit to Gods will. The Heathenish Idolaters were loth to cast Jonah overboard, but when they had cast lots,
Let us then At loss of Friends patiently submit to God's will. The Heathenish Idolaters were loath to cast Jonah overboard, but when they had cast lots,
Let us say with Christ, John 18.11. The Cup which my Father hath given me, shall I not drink it? See Jobs carriage Job 1.20, 21, 22. He fell down and worshipped, not murmured;
Let us say with christ, John 18.11. The Cup which my Father hath given me, shall I not drink it? See Jobs carriage Job 1.20, 21, 22. He fell down and worshipped, not murmured;
It is no striving against the stream or current of Gods powerful will, Job 9.4. Isa. 45.9. Let Gods authority over thee prevent impatience in thee.
It is no striving against the stream or current of God's powerful will, Job 9.4. Isaiah 45.9. Let God's Authority over thee prevent impatience in thee.
God who doth what he will, and will do what he pleaseth, Psal. 115.3. So Psal. 135.6. He takes away and none can hinder him, who will say unto him, What dost thou? Job 9.12. Say then when a Friend is dead, Truly this is a grief, yet I must bear it, Jer. 10.19.
God who does what he will, and will do what he Pleases, Psalm 115.3. So Psalm 135.6. He Takes away and none can hinder him, who will say unto him, What dost thou? Job 9.12. Say then when a Friend is dead, Truly this is a grief, yet I must bear it, Jer. 10.19.
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So vers. 75. I know, O Lord, that thy judgments are right, and that thou in faithfulness hast afflicted me. So Psal. 145.17. The Lord is righteous in all his wayes, and holy (or according to Orig. merciful) in all his works.
So vers. 75. I know, Oh Lord, that thy Judgments Are right, and that thou in faithfulness hast afflicted me. So Psalm 145.17. The Lord is righteous in all his ways, and holy (or according to Origin merciful) in all his works.
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Plutarch in his Epistle consolatory to his Wife on the death of a Child, amongst others hath this Argument, We must always think well of what the Gods do.
Plutarch in his Epistle consolatory to his Wife on the death of a Child, among Others hath this Argument, We must always think well of what the God's do.
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Though his Providences sometimes seem to cross his Promises, yet in the conclusion you shall see all things work together for good, as Physick works for the good of the Patient, Rom. 8.28. Every Rod, like Jonathans, 1 Sam. 14.27. hath Honey at the end of it.
Though his Providences sometime seem to cross his Promises, yet in the conclusion you shall see all things work together for good, as Physic works for the good of the Patient, Rom. 8.28. Every Rod, like Jonathans, 1 Sam. 14.27. hath Honey At the end of it.
We read how Sampson fetch'd Honey out of the carcase of the Lyon, Judg. 14.8, 9. So may we find or fetch good instructions from the Carcase of a deceased Friend.
We read how Sampson fetched Honey out of the carcase of the lion, Judges 14.8, 9. So may we find or fetch good instructions from the Carcase of a deceased Friend.
God (it may be) took away such or such a Relation (as the Widow of Sarepta said when her Son was dead) to call your sins to remembrance, 1 King. 17.18. May be your sin might be foolish Indulgence, or too much Fondness;
God (it may be) took away such or such a Relation (as the Widow of Sarepta said when her Son was dead) to call your Sins to remembrance, 1 King. 17.18. May be your since might be foolish Indulgence, or too much Fondness;
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you loved your Relation too much, and therefore God took him (or her) away, that you might not commit spiritual adultery, which you do when you bestow that love and delight upon the Creature that is due to the Creator, Psal. 73.27. God there threatens such as go a whoring from him. He will not suffer such behaviour in those whom he hath marryed to himself, Hos. 2.19. God is a Jealous God, Exod. 20.5.
you loved your Relation too much, and Therefore God took him (or her) away, that you might not commit spiritual adultery, which you do when you bestow that love and delight upon the Creature that is due to the Creator, Psalm 73.27. God there threatens such as go a whoring from him. He will not suffer such behaviour in those whom he hath married to himself, Hos. 2.19. God is a Jealous God, Exod 20.5.
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And as a discreet Wife, if she perceives her Husband to be in love with her Maidservant, will presently put her away, that she may be chief in her Husbands affection;
And as a discreet Wife, if she perceives her Husband to be in love with her Maidservant, will presently put her away, that she may be chief in her Husbands affection;
He deprives us, (saith Paraeus ) of Children, or some such outward good things which we love too much, that he may thereby excite us to love better things more.
He deprives us, (Says Pareus) of Children, or Some such outward good things which we love too much, that he may thereby excite us to love better things more.
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Or, your sin might be worldly-mindedness, you were (it may be) over-worldly in providing portions for such or such a Child. Quae insania est ô miserrimi!
Or, your since might be Worldly-mindedness, you were (it may be) over-worldly in providing portions for such or such a Child. Quae insania est o miserrimi!
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Or (it may be) thou didst not think sufficiently on thy latter end, as God requires, Deut. 32.29. We are ready to say with Peter, It is good for us to be •ere, Mark 9.5. God therefore took away a near Relation, which speaks as Dalilah to Sampson, The Philistines be upon thee Sampson, Judg. 16.9.
Or (it may be) thou didst not think sufficiently on thy latter end, as God requires, Deuteronomy 32.29. We Are ready to say with Peter, It is good for us to be •ere, Mark 9.5. God Therefore took away a near Relation, which speaks as Delilah to Sampson, The philistines be upon thee Sampson, Judges 16.9.
because it is a Medicine to heal spiritual Maladies; See Isa. 27.9. Me-thinks this consideration should make us not only submit, but rejoyce under such losses.
Because it is a Medicine to heal spiritual Maladies; See Isaiah 27.9. Methinks this consideration should make us not only submit, but rejoice under such losses.
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Fifthly consider, God is still with thee, Psal. 46.1. God is our refuge and strength, a very present help in trouble. So Psal. 90.2. From everlasting to everlasting, thou art God.
Fifthly Consider, God is still with thee, Psalm 46.1. God is our refuge and strength, a very present help in trouble. So Psalm 90.2. From everlasting to everlasting, thou art God.
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He can supply the place of Father, Mother, Husband, Wife, Son or Daughter, for he is an All-sufficient God, (So it is in the Original, Gen. 17.1.) In him there is all excellency, beauty, comfort and good of the creature in a most superlative and glorious manner, sufficiently, eminently, transcendently;
He can supply the place of Father, Mother, Husband, Wife, Son or Daughter, for he is an All-sufficient God, (So it is in the Original, Gen. 17.1.) In him there is all excellency, beauty, Comfort and good of the creature in a most superlative and glorious manner, sufficiently, eminently, transcendently;
so that every loss is made up in him, as Philip said, Shew us the Father, and it sufficeth us, John 14.8. and St. Paul saith, Phil. 4.19. My God shall supply all your need.
so that every loss is made up in him, as Philip said, Show us the Father, and it Suffices us, John 14.8. and Saint Paul Says, Philip 4.19. My God shall supply all your need.
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There is sweetness enough in God to sweeten all outward bitterness, so that though the Conduit Pipes, through which mercies were conveyed unto us, be taken away,
There is sweetness enough in God to sweeten all outward bitterness, so that though the Conduit Pipes, through which Mercies were conveyed unto us, be taken away,
Hagar, we read, had a Fountain by, but her blubbering eyes kept her from seeing it, Gen. 21.17, 18, 19. God the fountain of happiness is still with thee,
Hagar, we read, had a Fountain by, but her blubbering eyes kept her from seeing it, Gen. 21.17, 18, 19. God the fountain of happiness is still with thee,
When Creture-crutches fail, we have the Rock of Ages to rely upon. Therefore, Rejoyce in the Lord, and again, I say, rejoyce, Phil. 4.4. Sixthly consider, Thou deservest greater losses and crosses than those thou meetest with.
When Creture-crutches fail, we have the Rock of Ages to rely upon. Therefore, Rejoice in the Lord, and again, I say, rejoice, Philip 4.4. Sixthly Consider, Thou deservest greater losses and Crosses than those thou meetest with.
The shower of misery and trouble that befalls us, through loss of Friends, was raised by the ascending vapour of our sin, Nehem. 9.33. So Psal. 39.10. God corrects man for his iniquity;
The shower of misery and trouble that befalls us, through loss of Friends, was raised by the ascending vapour of our since, Nehemiah 9.33. So Psalm 39.10. God corrects man for his iniquity;
And as Zophar told Job, Job 11.6. Know that God exacts of thee less than thine iniquity deserveth, So David, Psal. 103.10. He hath not dealt with us after our sins, nor rewarded us according to our iniquities.
And as Zophar told Job, Job 11.6. Know that God exacts of thee less than thine iniquity deserveth, So David, Psalm 103.10. He hath not dealt with us After our Sins, nor rewarded us according to our iniquities.
Let us then bear the indignation of the Lord, because we have sinned against him. Thus the Church resolves, Mich. 7.9. Let us not murmur that it is so bad, but rather admire at Gods goodness, that it is not worse with us.
Let us then bear the Indignation of the Lord, Because we have sinned against him. Thus the Church resolves, Mich. 7.9. Let us not murmur that it is so bad, but rather admire At God's Goodness, that it is not Worse with us.
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Now therefore let not my Lord the King take the thing to his heart, 2 Sam. 13.31, 32, 33. If God hath taken away but one relation at a time, let us not lay it to heart, to grieve excessively, seeing he continues to us several other Relations, whom he,
Now Therefore let not my Lord the King take the thing to his heart, 2 Sam. 13.31, 32, 33. If God hath taken away but one Relation At a time, let us not lay it to heart, to grieve excessively, seeing he continues to us several other Relations, whom he,
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and his Wise turned into a pillar of Salt before his eyes, (a fearful spectacle) as you may read, Gen. 19. Yet he counted it (notwithstanding his great losses) a great mercy that he had his life spared;
and his Wise turned into a pillar of Salt before his eyes, (a fearful spectacle) as you may read, Gen. 19. Yet he counted it (notwithstanding his great losses) a great mercy that he had his life spared;
And Job (whose case as to outward losses, was far worse than thine) thought himself bound by the good to endure the bad, Job 2.10. What? Shall we receive good at the hand of God, and shall we not receive evil? It was a fearful miscarriage in Rachel, who, under the want of Children, cryed out to her Husband, Gen. 30.1. Give me children or else I die.
And Job (whose case as to outward losses, was Far Worse than thine) Thought himself bound by the good to endure the bad, Job 2.10. What? Shall we receive good At the hand of God, and shall we not receive evil? It was a fearful miscarriage in Rachel, who, under the want of Children, cried out to her Husband, Gen. 30.1. Give me children or Else I die.
It was a great weakness in Jacob, that having so many Children left, and living in so great honour and plenty yet took the supposed death of his Son Joseph so impatiently, that he refuseth to be comforted, Gen. 37.34, 35. resolving to go to the grave mourning.
It was a great weakness in Jacob, that having so many Children left, and living in so great honour and plenty yet took the supposed death of his Son Joseph so impatiently, that he Refuseth to be comforted, Gen. 37.34, 35. resolving to go to the grave mourning.
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And no less excusable was Jonah, who having his Gourd smitten, grows wonderfully impatient, Jonah 4.8, 9. Whereas he might have thankfully reflected upon his late deliverance out of the Whales-belly.
And no less excusable was Jonah, who having his Gourd smitten, grows wonderfully impatient, Jonah 4.8, 9. Whereas he might have thankfully reflected upon his late deliverance out of the Whale's-belly.
If man do us but a small courtesie, we usually are thankful, but if God load us (as he daily doth) with his benefits, Psal. 68.19. we make light of that load, and forget him.
If man do us but a small courtesy, we usually Are thankful, but if God load us (as he daily does) with his benefits, Psalm 68.19. we make Light of that load, and forget him.
I have read somewhere of Alcibiades an heathen, that being told of one that had stolen half his Plate, said chearfully, I have cause rather to be thankful that he hath stolen no more,
I have read somewhere of Alcibiades an heathen, that being told of one that had stolen half his Plate, said cheerfully, I have cause rather to be thankful that he hath stolen no more,
Or as it is Deut. 32, 5, 6. Do you thus requite the Lord, O foolish people and unwise? &c. To end this, our condition here on earth is checker wrought, and like the Pillar of the Cloud, Exod. 14.20. It hath a light part as well as a black; mercies we have as well as miseries.
Or as it is Deuteronomy 32, 5, 6. Do you thus requite the Lord, Oh foolish people and unwise? etc. To end this, our condition Here on earth is checker wrought, and like the Pillar of the Cloud, Exod 14.20. It hath a Light part as well as a black; Mercies we have as well as misery's.
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If you could weep (as one saith) Aqua fortis, your tears would not dissolve the chains of death 2 Sam. 14.14. We must neeeds die, and (if once dead) We are as water spilt on the ground, which cannot be gathered up again.
If you could weep (as one Says) Aqua fortis, your tears would not dissolve the chains of death 2 Sam. 14.14. We must needs die, and (if once dead) We Are as water spilled on the ground, which cannot be gathered up again.
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Death is a strict door-keeper all that pass out that way, the door is shut on them, they shall never return (viz) to converse more with us in this world or to enjoy those worldly comforts they once had, and by death have lost.
Death is a strict doorkeeper all that pass out that Way, the door is shut on them, they shall never return (videlicet) to converse more with us in this world or to enjoy those worldly comforts they once had, and by death have lost.
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An impatient person is an Hercules furens, or like the man in the Gospel, possessed with the Devil, Mark 5.2, 3. He wounds and vexeth himself, none can bind him:
an impatient person is an Hercules furens, or like the man in the Gospel, possessed with the devil, Mark 5.2, 3. He wounds and vexes himself, none can bind him:
Nay, as one observes, he is worse than the Daemoniack there, for he was among the Tombs, but this impatient man is among the Living, and molests and grieves those that are near him.
Nay, as one observes, he is Worse than the Demoniac there, for he was among the Tombs, but this impatient man is among the Living, and molests and grieves those that Are near him.
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What should be the reason? Why, surely under God, his own meekness; For, Numb. 12.3. He was very meek above all the men that were upon the face of the earth. Hippocrates saith, NONLATINALPHABET.
What should be the reason? Why, surely under God, his own meekness; For, Numb. 12.3. He was very meek above all the men that were upon the face of the earth. Hippocrates Says,.
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Let us then, as an Heathen said, spare such grief as this is (Faciliùs illi nos dolor iste ad jiciet, quàm illum nobis reducet.) For soon will it send thee to him whom thou bewailest,
Let us then, as an Heathen said, spare such grief as this is (Faciliùs illi nos dolour iste ad jiciet, quàm Ilum nobis reducet.) For soon will it send thee to him whom thou bewailest,
3dly, and lastly, It greatly provokes God. Indeed, A meek and quiet spirit is in the sight of God of great price, 1 Pet. 3.4. but a froward peevish spirit is abomination to him;
3dly, and lastly, It greatly provokes God. Indeed, A meek and quiet Spirit is in the sighed of God of great price, 1 Pet. 3.4. but a froward peevish Spirit is abomination to him;
as you may read, Prov. 11.20. & 17.20. & 22.5. So Ps. 18.26. Discontent is a sin that God takes special notice of, Exod. 16.7, 8, 9, 12. So the Apostle tells us, God was not well pleased;
as you may read, Curae 11.20. & 17.20. & 22.5. So Ps. 18.26. Discontent is a since that God Takes special notice of, Exod 16.7, 8, 9, 12. So the Apostle tells us, God was not well pleased;
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as pride, passion, unthankfulness, &c. Sighings, sobbings, sorrowfull exclamations do penetrate the heavens, and enter into the ears of the Lord of Hosts,
as pride, passion, unthankfulness, etc. Sighings, sobbings, sorrowful exclamations do penetrate the heavens, and enter into the ears of the Lord of Hosts,
and plunged him over head and ears, into the hell of the Whales belly, never leaving him till he submitted to his will to go to Niniveh. Ferre minora volo, nè graviora feram.
and plunged him over head and ears, into the hell of the Whale's belly, never leaving him till he submitted to his will to go to Nineveh. far Minor volo, nè graviora feram.
Here the best are continually afflicted, either for their sins, or with their sins: But death frees them from all sin. Rom. 7.24. O wretched man that I am, who shall deliver me, (saith St. Paul) from the body of this death? Why by the death of the body, we are delivered from sin, which is the body of Death, 1 Cor. 15.26. The last enemy that shall be destroyed is Death.
Here the best Are continually afflicted, either for their Sins, or with their Sins: But death frees them from all since. Rom. 7.24. Oh wretched man that I am, who shall deliver me, (Says Saint Paul) from the body of this death? Why by the death of the body, we Are Delivered from since, which is the body of Death, 1 Cor. 15.26. The last enemy that shall be destroyed is Death.
de Civitate Dei, Lib. 13. Cap. 3. Whilst we are in the wilderness of this world, latet Anguis in herbâ, fiery Serpents sting us, sins stick close to us,
de Civitate Dei, Lib. 13. Cap. 3. While we Are in the Wilderness of this world, latet Anguis in herbâ, fiery Serpents sting us, Sins stick close to us,
After death they are like God himself, in perfect holiness and righteousness, not having spot or wrinkle, Ephes. 5.27. 2. From Satans temptations. The Devil, like to Joab, makes our miseries his sport and play, 2 Sam. 2.14. He is the great Peripatetick, going up and down the World, Job 1.7. and 2.2. This roaring lyon is continually ranging for his prey, 1 Pet. 5.8. He assaulted Christ the Head, Mat. 4.1, &c. and so he doth the members.
After death they Are like God himself, in perfect holiness and righteousness, not having spot or wrinkle, Ephesians 5.27. 2. From Satan temptations. The devil, like to Joab, makes our misery's his sport and play, 2 Sam. 2.14. He is the great Peripatetic, going up and down the World, Job 1.7. and 2.2. This roaring Lion is continually ranging for his prey, 1 Pet. 5.8. He assaulted christ the Head, Mathew 4.1, etc. and so he does the members.
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Quid aliud in mundo quàm pugna adversus Diabolum quotidiè geritur? Cypr. The righteous are the white at which the Devil most shoots the Arrows of temptation.
Quid Aliud in mundo quàm pugna Adversus Diabolum quotidiè geritur? Cyprus The righteous Are the white At which the devil most shoots the Arrows of temptation.
He sets not his ugly Paw upon the pavement of Heaven: The tempter enters not into this Paradise, for Rev. 21.27. There shall in no wise enter into it any thing that defileth.
He sets not his ugly Paw upon the pavement of Heaven: The tempter enters not into this Paradise, for Rev. 21.27. There shall in no wise enter into it any thing that Defileth.
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so long as she wanders in this Planetary world. See Isa. 50.10. The Prophet there intimates unto us, that A Child of God may walk in darkness, and see no light.
so long as she wanders in this Planetary world. See Isaiah 50.10. The Prophet there intimates unto us, that A Child of God may walk in darkness, and see no Light.
And thus to want the sense of Gods favour must needs be troublesom, Psal. 30.7. Thou didst hide thy face, and I was troubled. So Psal. 104.29. So Cant. 5.6. My beloved had withdrawn himself and was gone (saith the Spouse, and then it follows) my soul failed. Egressa est anima mea:
And thus to want the sense of God's favour must needs be troublesome, Psalm 30.7. Thou didst hide thy face, and I was troubled. So Psalm 104.29. So Cant 5.6. My Beloved had withdrawn himself and was gone (Says the Spouse, and then it follows) my soul failed. Egress est anima mea:
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But Death frees Believers from such desertions, They shall be for ever with the Lord, 1 Thes. 4.17. There shall be no more suspensions of the light of God's countenance, no more eclipses of his savour:
But Death frees Believers from such desertions, They shall be for ever with the Lord, 1 Thebes 4.17. There shall be no more suspensions of the Light of God's countenance, no more Eclipses of his savour:
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4. From evil Company. It is a sad affliction to live amongst the Wicked, Psal. 84.10. so Psal. 120.5. Wo is me, saith David, that I sojourn in Mesech, that I dwell in the tents of Kedar.
4. From evil Company. It is a sad affliction to live among the Wicked, Psalm 84.10. so Psalm 120.5. Woe is me, Says David, that I sojourn in Mesech, that I dwell in the tents of Kedar.
Sad indeed it is to live amongst them, for their wicked manner of living is an heart-break to the Righteous. Psal. 119.136. Rivers of tears run down mine eyes, because they keep not thy Law.
Sad indeed it is to live among them, for their wicked manner of living is an heartbreak to the Righteous. Psalm 119.136. rivers of tears run down mine eyes, Because they keep not thy Law.
And before this, Lot was vexed with the filthy conversation of the Sodomites, 2 Pet. 2.7, 8. NONLATINALPHABET significat oppressus, fatigatus, graviter afflictus:
And before this, Lot was vexed with the filthy Conversation of the Sodomites, 2 Pet. 2.7, 8. significat oppressus, fatigatus, Graviter afflictus:
We translate it vexed: but according to Orig. He was laboured against. He laboured under it as under a burden, he was even tired out under their wicked courses:
We translate it vexed: but according to Origin He was laboured against. He laboured under it as under a burden, he was even tired out under their wicked courses:
Besides, the Wicked load the Righteous amongst whom they live, with calumnies, raylings, revilings, scoffs, jears, taunts, &c. if they run not with them to the same excess of riot, see 1 Pet. 4.4. like the troubled Seas, they'l cast forth mire and dirt upon them, Isa. 57.20.
Beside, the Wicked load the Righteous among whom they live, with calumnies, railings, revilings, scoffs, jears, taunts, etc. if they run not with them to the same excess of riot, see 1 Pet. 4.4. like the troubled Seas, They'll cast forth mire and dirt upon them, Isaiah 57.20.
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and my shame, and my dishonour, mine adversaries are all before thee. See the complaint of the Church, Psal. 44.14. so 79.4. We are become a reproach to our neighbours, a scorn and derision to them that are round about us.
and my shame, and my dishonour, mine Adversaries Are all before thee. See the complaint of the Church, Psalm 44.14. so 79.4. We Are become a reproach to our neighbours, a scorn and derision to them that Are round about us.
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but Death takes them out of their company, and from the reach of their malice. See Job 3.17. There the wicked (speaking of the Grave) cease from troubling, and there the weary be at rest.
but Death Takes them out of their company, and from the reach of their malice. See Job 3.17. There the wicked (speaking of the Grave) cease from troubling, and there the weary be At rest.
One (alas!) lies languishing through a Consumption, another's tortured with the Stone, another with the Gout, another burnt with a Feaver, another complains under Head-ach, Tooth-ach, &c. some lie under one distemper, some under another:
One (alas!) lies languishing through a Consumption, another's tortured with the Stone, Another with the Gout, Another burned with a Fever, Another complains under Headache, Toothache, etc. Some lie under one distemper, Some under Another:
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So that (as one alludes to the speech of our Saviour, Luke 17.37.) Where the body is, there sicknesses and sores as so many Eagles are preying upon it.
So that (as one alludes to the speech of our Saviour, Lycia 17.37.) Where the body is, there Sicknesses and sores as so many Eagles Are preying upon it.
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and would be glad and rejoyce exceedingly if they could find the grave, as Job tells you, Job 3.20, 21, 22. Some with Job, ch. 7.3, 4. Possess months of vanity, and have wearisom nights appointed for them:
and would be glad and rejoice exceedingly if they could find the grave, as Job tells you, Job 3.20, 21, 22. some with Job, changed. 7.3, 4. Possess months of vanity, and have wearisome nights appointed for them:
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And again v. 13, 14. saith Job, When I say, my Bed shall comfort me, my Couch shall ease my complaint, (as sick people think to change their pain with changing their place) then thou scarest me with dreams, and terrifiest me with visions;
And again v. 13, 14. Says Job, When I say, my Bed shall Comfort me, my Couch shall ease my complaint, (as sick people think to change their pain with changing their place) then thou scarest me with dreams, and terrifiest me with visions;
and finds little ease in an easie bed: but now Death frees them from all pain, Rev. 21.4. There shall be no more sorrow, nor crying, neither shall there be any more pain.
and finds little ease in an easy Bed: but now Death frees them from all pain, Rev. 21.4. There shall be no more sorrow, nor crying, neither shall there be any more pain.
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Adam was not to live an idle life, but to imploy himself like a Gardener in pruning and dressing the trees and herbs of the Garden, &c. But this labour would not have been a toil,
Adam was not to live an idle life, but to employ himself like a Gardener in pruning and dressing the trees and herbs of the Garden, etc. But this labour would not have been a toil,
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For weariness and sweat came as a curse upon him for the commission of sin, Gen. 3.17, 18, 19. In the sweat of thy face shalt thou eat bread, &c. By sweat we understand all manner of labour whether of body or brain;
For weariness and sweat Come as a curse upon him for the commission of since, Gen. 3.17, 18, 19. In the sweat of thy face shalt thou eat bred, etc. By sweat we understand all manner of labour whither of body or brain;
What is Mans diet now but bread of carefulness got with the sweat of his brows? what disquieting projects hath sinfull man to get worldly things? what riding up and down, what digging and delving, toyling and moyling is there in the world? some taking pains in one calling, some in another,
What is men diet now but bred of carefulness god with the sweat of his brows? what disquieting projects hath sinful man to get worldly things? what riding up and down, what digging and delving, toiling and moiling is there in the world? Some taking pains in one calling, Some in Another,
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and all to get oyl to maintain the lamp of life? but after death there is no such working. Rev. 14.13. Blessed are the dead that die in the Lord, — they rest from their labours.
and all to get oil to maintain the lamp of life? but After death there is no such working. Rev. 14.13. Blessed Are the dead that die in the Lord, — they rest from their labours.
Orig. NONLATINALPHABET, as from troubles of condition, so from labours of calling: as from pain, so from pains-taking. Mors remedium potiùs poenae quam vindicta culpae:
Origin, as from Troubles of condition, so from labours of calling: as from pain, so from painstaking. Mors remedium potiùs Poenae quam Vindictae Culpae:
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The body shall no longer be worn with care, when laid up in the common Wardrobe of the Grave. 7. From Ignorance. Job 11.12. Man is born like a wild Asses Colt, he is a rude and silly creature.
The body shall no longer be worn with care, when laid up in the Common Wardrobe of the Grave. 7. From Ignorance. Job 11.12. Man is born like a wild Asses Colt, he is a rude and silly creature.
The most intelligent person may complain with Agur of his bruitishness, Prov. 30.2. David compares himself to a worm, Psal. 22.6. which is a poor sandblind creature:
The most intelligent person may complain with Agur of his brutishness, Curae 30.2. David compares himself to a worm, Psalm 22.6. which is a poor sandblind creature:
Our understanding naturally is darkned, and we are alienated from the life of God, through the ignorance that is in us, Ephes. 4.18. The Devil, who was a lyar from the beginning, told our first Parents, Gen. 3.5. In the day ye eat thereof, your eyes shall be opened, and ye shall be as Gods, knowing good and evil:
Our understanding naturally is darkened, and we Are alienated from the life of God, through the ignorance that is in us, Ephesians 4.18. The devil, who was a liar from the beginning, told our First Parents, Gen. 3.5. In the day you eat thereof, your eyes shall be opened, and you shall be as God's, knowing good and evil:
many things seem to be a riddle and mystery to them which they cannot unfold: here they meet with (Arcana Naturae, Scripturae, Providentiae,) many knots in Nature, Scripture,
many things seem to be a riddle and mystery to them which they cannot unfold: Here they meet with (Arcana Naturae, Scriptures, Providentiae,) many knots in Nature, Scripture,
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then shall they see face to face, and know even as they are known: then shall they perfectly recover their eye-sight, and have the perfect use of their reason. In tuo Lumine videbimus lumen:
then shall they see face to face, and know even as they Are known: then shall they perfectly recover their eyesight, and have the perfect use of their reason. In tuo Lumine videbimus lumen:
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In thy Light we shall see light, Psal. 36.9. And this Light shall be clear without any mixture of Errour. 8. And lastly. Death frees Believers from Death.
In thy Light we shall see Light, Psalm 36.9. And this Light shall be clear without any mixture of Error. 8. And lastly. Death frees Believers from Death.
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As it was with Christ the Head, being raised from the dead, dieth no more, death hath no more dominion over him, Rom. 6.9. so it is with the members, being once dead, they die no more.
As it was with christ the Head, being raised from the dead, Dieth no more, death hath no more dominion over him, Rom. 6.9. so it is with the members, being once dead, they die no more.
So that as the Greek Critick said of the Bow, NONLATINALPHABET, the name signifies life, but the work was death. We may say the contrary of Death, NONLATINALPHABET, Its name is Death,
So that as the Greek Critic said of the Bow,, the name signifies life, but the work was death. We may say the contrary of Death,, Its name is Death,
I come now to the positive benefit that a Believer receiveth by death. But here I may take up that doleful Query of the captivated Jews, Psal. 137.4. How shall we sing the Lord's song in a strange Land? how should we who are but strangers and pilgrims here on Earth, (1 Chron. 29.15.) speak of the happiness that Believers are enstated in when this life is ended.
I come now to the positive benefit that a Believer receives by death. But Here I may take up that doleful Query of the captivated jews, Psalm 137.4. How shall we sing the Lord's song in a strange Land? how should we who Are but Strangers and pilgrim's Here on Earth, (1 Chronicles 29.15.) speak of the happiness that Believers Are enstated in when this life is ended.
And St. John the beloved Disciple, that lay in his Master's bosom ( John 13.23. and 21.20.) a place near his heart, & thence drank deep of the heavenly wisdom, tells us, Nemo scit, Rev. 2.17. No man knows it but he that receives it.
And Saint John the Beloved Disciple, that lay in his Masters bosom (John 13.23. and 21.20.) a place near his heart, & thence drank deep of the heavenly Wisdom, tells us, Nemo scit, Rev. 2.17. No man knows it but he that receives it.
St. Paul tells us, 1 Cor. 2.9. Eye hath not seen, nor ear heard, neither have entred into the heart of man, the things which God hath prepared for them that love him:
Saint Paul tells us, 1 Cor. 2.9. Eye hath not seen, nor ear herd, neither have entered into the heart of man, the things which God hath prepared for them that love him:
Yea the same person caught up into Paradise, 2 Cor. 12.4. tells us, he heard NONLATINALPHABET, unspeakable words, which it is not lawful (or possible) for a man to utter.
Yea the same person caught up into Paradise, 2 Cor. 12.4. tells us, he herd, unspeakable words, which it is not lawful (or possible) for a man to utter.
Whatever you reade of Heaven or future happiness, either in this or any other Book, whatever you hear of it, either from me or any other person, falls infinitely short of it,
Whatever you read of Heaven or future happiness, either in this or any other Book, whatever you hear of it, either from me or any other person, falls infinitely short of it,
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So when a Child of God shall come to Heaven, and behold a far greater than Solomon, Mat. 12.42. even the Lord JESUS, hee'l find that not a quarter of the joy and glory of Heaven was told him.
So when a Child of God shall come to Heaven, and behold a Far greater than Solomon, Mathew 12.42. even the Lord JESUS, he'll find that not a quarter of the joy and glory of Heaven was told him.
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Yet we who have the Light of God's Word gloriously shining amongst us, cannot be altogether in darkness as to the Inheritance of the Saints in light, (Col. 1.12.) God's little Children (for so Believers are called, 1 Joh. 2.12) can lisp forth something (though but little) concerning their Father's Kingdom;
Yet we who have the Light of God's Word gloriously shining among us, cannot be altogether in darkness as to the Inheritance of the Saints in Light, (Col. 1.12.) God's little Children (for so Believers Are called, 1 John 2.12) can lisp forth something (though but little) Concerning their Father's Kingdom;
how Joseph was brought hastily out of the Dungeon, and came in unto Pharaoh King of Egypt. Sure I am, the soul of a Believer is no sooner let out of the prison of the body,
how Joseph was brought hastily out of the Dungeon, and Come in unto Pharaoh King of Egypt. Sure I am, the soul of a Believer is no sooner let out of the prison of the body,
and cease to be God, or elevate us above the condition of finite creatures, before we can be capable of any comprehensive vision, which supposeth an equal commensuration between the object and the faculty:
and cease to be God, or elevate us above the condition of finite creatures, before we can be capable of any comprehensive vision, which Supposeth an equal commensuration between the Object and the faculty:
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What exceeding Joy will it then be to see the Sun of Righteousness, (for so Christ is called, Mal. 4.2.) Old Simeon upon the sight of Christ in the flesh, got him into his arms,
What exceeding Joy will it then be to see the Sun of Righteousness, (for so christ is called, Malachi 4.2.) Old Simeon upon the sighed of christ in the Flesh, god him into his arms,
And to see Christ in the flesh, was one of the three things St. Austin much desired. And we read, John 20.20. The Disciples were glad when they saw the Lord.
And to see christ in the Flesh, was one of the three things Saint Austin much desired. And we read, John 20.20. The Disciples were glad when they saw the Lord.
What a joyful sight will it be to see Christ in Glory, sitting at his Father's righthand? If the enjoyment of God's Spirit in the Ordinances be so sweet to a Child of God, that one dayes communion with God there, is better than a thousand, Psal. 84.10. what will it be to enjoy the immediate Presence of God for ever? here the Soul's Beloved shews himself as it were through the Lattice, Cant. 2.9. (for clear visions of God are too glorious for this state) but hereafter he will shew sorth himself in his full glory.
What a joyful sighed will it be to see christ in Glory, sitting At his Father's Right hand? If the enjoyment of God's Spirit in the Ordinances be so sweet to a Child of God, that one days communion with God there, is better than a thousand, Psalm 84.10. what will it be to enjoy the immediate Presence of God for ever? Here the Soul's beloved shows himself as it were through the Lattice, Cant 2.9. (for clear visions of God Are too glorious for this state) but hereafter he will show forth himself in his full glory.
To end this, Moses prayed, Lord shew me thy Glory, Exod. 33.18. To whom God answered, v. 20. Thou canst not see my face, for there shall no man see me and live.
To end this, Moses prayed, Lord show me thy Glory, Exod 33.18. To whom God answered, v. 20. Thou Canst not see my face, for there shall no man see me and live.
When godly Friends depart, they go to better company; from Church-militant to Church-triumphant. We find, Gen. 15.15. compared with Gen. 25.8. Abraham was gathered to godly Fathers, Adam, Seth, Enoch, Noah, &c. that went before him.
When godly Friends depart, they go to better company; from Church-militant to Church-triumphant. We find, Gen. 15.15. compared with Gen. 25.8. Abraham was gathered to godly Father's, Adam, Seth, Enoch, Noah, etc. that went before him.
The righteous man's perishing is but a taking away, Or, (according to the Original, NONLATINALPHABET Collecti ) a gathering to their Fathers and godly Friends.
The righteous Man's perishing is but a taking away, Or, (according to the Original, Collect) a gathering to their Father's and godly Friends.
and from the North and South, from all the quarters of the World, Luke 13.28, 29.) and shall sit down with Abraham, Isaac and Jacob in the Kingdome of Heaven, Mat. 8.11.
and from the North and South, from all the quarters of the World, Lycia 13.28, 29.) and shall fit down with Abraham, Isaac and Jacob in the Kingdom of Heaven, Mathew 8.11.
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Sure it will be very comfortable to Believers to see Abraham, Isaac, and Jacob, Job, David, St. Paul, St. Austin, St. Jerom, and innumerable others in the Kingdom of Heaven, where, joyntly with the blessed Angels,
Sure it will be very comfortable to Believers to see Abraham, Isaac, and Jacob, Job, David, Saint Paul, Saint Austin, Saint Jerome, and innumerable Others in the Kingdom of Heaven, where, jointly with the blessed Angels,
as so many Quiristers, they sing continually divine Anthems of praise, Rev. 4.8, 10, 11. & 19.4, 5. David counted the Godly, The only Excellent, in whom was all his delight, Psal. 16.3.
as so many Quiristers, they sing continually divine Anthems of praise, Rev. 4.8, 10, 11. & 19.4, 5. David counted the Godly, The only Excellent, in whom was all his delight, Psalm 16.3.
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Oh! how delightful will it be to be in their company in Heaven, where they serve God perfectly without sinning, day and night in his Temple, Rev. 7.15? We find, Luke 16. 2•. how that Lazarus departed, is carried by the Angels into Abrahams bosom; and then, v. 25. It is said, he is comforted: And no wonder;
Oh! how delightful will it be to be in their company in Heaven, where they serve God perfectly without sinning, day and night in his Temple, Rev. 7.15? We find, Lycia 16. 2•. how that Lazarus departed, is carried by the Angels into Abrahams bosom; and then, v. 25. It is said, he is comforted: And no wonder;
yet he said no more then this, Quid quaeris brevi immittere vasculo totum mare? Why goest thou about to pour the whole Sea into a Thimble? this is easier than to comprehend the joy and glory of Heaven in this Life.
yet he said no more then this, Quid Quaeris brevi immittere vasculo totum mare? Why goest thou about to pour the Whole Sea into a Thimble? this is Easier than to comprehend the joy and glory of Heaven in this Life.
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But now heavenly joy is both true and lasting. For, Psal. 16.11. In thy presence is fulness of joy, and at thy right hand there are pleasures for evermore.
But now heavenly joy is both true and lasting. For, Psalm 16.11. In thy presence is fullness of joy, and At thy right hand there Are pleasures for evermore.
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The joy that comes streaming into the soul of a Believer, that hath made his peace with God, it passes all understanding, Phil. 4.7. It is joy unspeakable and full of glory, 1 Pet. 1.8.
The joy that comes streaming into the soul of a Believer, that hath made his peace with God, it passes all understanding, Philip 4.7. It is joy unspeakable and full of glory, 1 Pet. 1.8.
God indeed gives his People here a little of the hidden Manna of joy, but hereafter he will give into their bosoms, good measure, pressed down, shaken together,
God indeed gives his People Here a little of the hidden Manna of joy, but hereafter he will give into their bosoms, good measure, pressed down, shaken together,
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and running over, as expression is, Luke 6.38. Tanta est dulcedo coelestis gaudii (saith St. Austin) ut si una guttula diffluerit in infernum totam amaritudinem inferni absorberet.
and running over, as expression is, Lycia 6.38. Tanta est Dulcedo coelestis Gaudii (Says Saint Austin) ut si una guttula diffluerit in infernum Whole amaritudinem inferni absorberet.
they are so great that they cannot be measured, so long that they cannot limitted, so many that they cannot be numbred, so pretious that they cannot be valued;
they Are so great that they cannot be measured, so long that they cannot limited, so many that they cannot be numbered, so precious that they cannot be valued;
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It is such joy as our Lord and Master hath: And because too great to enter into us, he bids us enter into it; Mat. 25.23. Well done good and faithful servant, enter thou into the joy of thy Lord.
It is such joy as our Lord and Master hath: And Because too great to enter into us, he bids us enter into it; Mathew 25.23. Well done good and faithful servant, enter thou into the joy of thy Lord.
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Thus courteous Reader, I have, like the searchers of Canaan, brought thee a cluster of Grapes, a taste as it were of the plentiful Vintage, which thou mayest expect in the heavenly Canaan.
Thus courteous Reader, I have, like the searchers of Canaan, brought thee a cluster of Grapes, a taste as it were of the plentiful Vintage, which thou Mayest expect in the heavenly Canaan.
Now considering these manifold benefits that come by death, both privative and positive, we may conclude on better grounds than the heathen did, that the dead are blessed.
Now considering these manifold benefits that come by death, both privative and positive, we may conclude on better grounds than the heathen did, that the dead Are blessed.
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Let us not sorrow as without hope for those that sleep in him, 1 Thes. 4.13, 14. If the dead in the Lord could speak, they would say as our Saviour did, to the women that lamented him:
Let us not sorrow as without hope for those that sleep in him, 1 Thebes 4.13, 14. If the dead in the Lord could speak, they would say as our Saviour did, to the women that lamented him:
You and yours are in the valley of Bochim, subject to sin, sorrow, devils assaults, wicked mens rage, suspensions of the light of Gods countenance, &c. weep then for your selves and your children, that are thus tossed upon the waves of a troublesome world:
You and yours Are in the valley of Bochim, Subject to since, sorrow, Devils assaults, wicked men's rage, suspensions of the Light of God's countenance, etc. weep then for your selves and your children, that Are thus tossed upon the waves of a troublesome world:
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Me-thinks dear Friends, these several Considerations, as Davids Harp, should charm down all passions and distempers of spirit that arise at loss of Friends:
Methinks dear Friends, these several Considerations, as Davids Harp, should charm down all passion and distempers of Spirit that arise At loss of Friends:
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They may be called Eshcol, for they are a whole cluster of Grapes, Numb. 13.24. Press them by Meditation, and squeeze out the wine that is in them to your comfort.
They may be called Eshcol, for they Are a Whole cluster of Grapes, Numb. 13.24. Press them by Meditation, and squeeze out the wine that is in them to your Comfort.
NOtwithstanding what I have said to make us patient at death of Friends, me thinks I hear several complaining, every one thinking their burthen greatest;
NOtwithstanding what I have said to make us patient At death of Friends, me thinks I hear several complaining, every one thinking their burden greatest;
Every sin hides it self under some Fig-leaf Excuse, and this sin of Discontent at death of Friends hath several Apologies; Let us discuss the chief of them.
Every since hides it self under Some Fig leaf Excuse, and this since of Discontent At death of Friends hath several Apologies; Let us discuss the chief of them.
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I know most commonly sorrow stops its ears against the sweet charmes of Reason: yet for father satisfaction of the discontented, I shall give in Replys to several Pleas,
I know most commonly sorrow stops its ears against the sweet charms of Reason: yet for father satisfaction of the discontented, I shall give in Replies to several Pleasant,
To have a Child still-born, or suddenly expiring, is matter of grief, especially to the female Parent. Our Saviour observes, John 16.21. A woman when she is in travel, hath sorrow, because her hour is come;
To have a Child stillborn, or suddenly expiring, is matter of grief, especially to the female Parent. Our Saviour observes, John 16.21. A woman when she is in travel, hath sorrow, Because her hour is come;
God took away Job's children, as you reade Job 1. but he gave him as many more afterwards, Job 42.13. God's hand is not shortned, nor grows he infirm in the latter end of the world:
God took away Job's children, as you read Job 1. but he gave him as many more afterwards, Job 42.13. God's hand is not shortened, nor grows he infirm in the latter end of the world:
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Put case thy Child had not been so sorely afflicted, yet no mothers Child can escape scot-free: for, Job 5.7. Man is born unto trouble, as the sparks fly upward;
Put case thy Child had not been so sorely afflicted, yet no mother's Child can escape Scot free: for, Job 5.7. Man is born unto trouble, as the sparks fly upward;
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It is the nature of sparks to fly upwards: so it is ordinary for man to be in trouble. So Job 14.1. That is true of Bóetius, In hoc vitae salo circundantibus agitamur procellis:
It is the nature of sparks to fly upward: so it is ordinary for man to be in trouble. So Job 14.1. That is true of Bóetius, In hoc vitae Salo circundantibus agitamur procellis:
What great care do Parents take? what great pains are they at to provide for Children? Prov. 13.22. 2 Cor. 12.14. 1 Tim. 5.8. The care of the Mother for the little Child is great, she hath troublesome dayes and wakeful nights in the nursing of it:
What great care do Parents take? what great pains Are they At to provide for Children? Curae 13.22. 2 Cor. 12.14. 1 Tim. 5.8. The care of the Mother for the little Child is great, she hath troublesome days and wakeful nights in the nursing of it:
whereupon she said, Expeditius sum tibi servitura, Domine, quia tanto me onere liberâsti; I will now serve thee more readily, being delivered from many encumberances.
whereupon she said, Expeditious sum tibi servitura, Domine, quia tanto me onere liberâsti; I will now serve thee more readily, being Delivered from many encumberances.
and therefore gave him an honourable name, Gen. 4.1. calling him Cain, that signifies a Possession. They looked upon him as a choice Possession, but he proved a very wicked person;
and Therefore gave him an honourable name, Gen. 4.1. calling him Cain, that signifies a Possession. They looked upon him as a choice Possession, but he proved a very wicked person;
and, to the great grief of his Parents, murdered his Brother Abel, v. 8. How was Eli crossed in his Hophni and Phineas, see 1 Sam. 2.12. & 1 Sam. 3.13. compared.
and, to the great grief of his Parents, murdered his Brother Abel, v. 8. How was Eli crossed in his Hophni and Phinehas, see 1 Sam. 2.12. & 1 Sam. 3.13. compared.
David promised himself some happiness in his son Absalom, which name signifies a Father of Peace; but the Child proved a Father of War and Misery to him; 2 Sam. 16.11. David said to Abishai, and to all his Servants, Behold, my Son which came forth of my bowels, seeketh my life.
David promised himself Some happiness in his son Absalom, which name signifies a Father of Peace; but the Child proved a Father of War and Misery to him; 2 Sam. 16.11. David said to Abishai, and to all his Servants, Behold, my Son which Come forth of my bowels, seeks my life.
Children many times are living Monuments of Disgrace to their Parents. Mic. 7.6. The Son dishonoureth the Father the Daughter riseth up against her Mother:
Children many times Are living Monuments of Disgrace to their Parents. Mic. 7.6. The Son Dishonors the Father the Daughter Riseth up against her Mother:
So that instead of finding Honey, thou mightest have met with a Sting. To end this, the Wise-man saith, Prov. 17.21. He that begets a Fool, doth it to his sorrow;
So that instead of finding Honey, thou Mightest have met with a Sting. To end this, the Wiseman Says, Curae 17.21. He that begets a Fool, does it to his sorrow;
Surely an untimely birth is better than he, that comes in with vanity, and departs in darkness, Eccl. 6.3, 4. Surely, The day of death is better than the day of ones birth, Eccles. 7.1.
Surely an untimely birth is better than he, that comes in with vanity, and departs in darkness, Ecclesiastes 6.3, 4. Surely, The day of death is better than the day of ones birth, Eccles. 7.1.
I conclude this with that of Lactantius, Stultissimi sunt qui de morte immaturâ quaeruntur; They are Fools in the Superlative degree that complain because Friends die soon.
I conclude this with that of Lactantius, Stultissimi sunt qui de morte immaturâ quaeruntur; They Are Fools in the Superlative degree that complain Because Friends die soon.
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But my chid dyed unbaptized? Children of believing parents are within the Covenant, Act. 2.39. The Promise is to you and to your children &c. Rom. 11.16. 1 Cor. 7.14. Unto Infants belongs the promise of Grace, the forgiveness of sins, the regeneration of the Spirit, the Imputation of Christs Righteousness, the Kingdom of Heaven, Mat. 19.13, 14. And therefore they ought by no means to be denyed the outward sign and ceremony, which is the least part of the Sacrament:
But my Child died unbaptized? Children of believing Parents Are within the Covenant, Act. 2.39. The Promise is to you and to your children etc. Rom. 11.16. 1 Cor. 7.14. Unto Infants belongs the promise of Grace, the forgiveness of Sins, the regeneration of the Spirit, the Imputation of Christ Righteousness, the Kingdom of Heaven, Mathew 19.13, 14. And Therefore they ought by no means to be denied the outward Signen and ceremony, which is the least part of the Sacrament:
if the things signified belong to them, who shall dare to debar them of the outward sign? It is the duty of Parents to bring their children to Baptism, which is the Seal of the Covenant,
if the things signified belong to them, who shall Dare to debar them of the outward Signen? It is the duty of Parents to bring their children to Baptism, which is the Seal of the Covenant,
Besides, who knows not but Circumcision was a type of Baptism, Col. 2.11, 12. or that Baptism succeeded in the room of it? now we know children were circumcised the eighth day, Gen. 17.12. so 21.4. (before that time the child was too weak to bear the pain being in the blood of the mother) then the flesh was consolidated.
Beside, who knows not but Circumcision was a type of Baptism, Col. 2.11, 12. or that Baptism succeeded in the room of it? now we know children were circumcised the eighth day, Gen. 17.12. so 21.4. (before that time the child was too weak to bear the pain being in the blood of the mother) then the Flesh was consolidated.
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for his opinion was (as I have read) that children that dyed unbaptized were damned. Indeed we read Gen. 17.14. The uncircumcised Man-Child, whose flesh of his foreskin is not circumcised, that soul shall be cut off from his people: he hath broken my Covenant.
for his opinion was (as I have read) that children that died unbaptized were damned. Indeed we read Gen. 17.14. The uncircumcised Man-Child, whose Flesh of his foreskin is not circumcised, that soul shall be Cut off from his people: he hath broken my Covenant.
Indeed we say Contemptus damnat, the contempt of the Ordinance is dangerous, without repentance and deep humiliation for it, (for God was displeased with Moses because he neglected to circumcise his son, Exod. 4.24.) but not the want of it when it was against your will.
Indeed we say Contemptus damnat, the contempt of the Ordinance is dangerous, without Repentance and deep humiliation for it, (for God was displeased with Moses Because he neglected to circumcise his son, Exod 4.24.) but not the want of it when it was against your will.
2. Consider Davids child, he lived not to recieve the seal of Circumcision set upon him (for he dyed the seventh day, 2 Sam. 12.18. And it came to pass on the seventh day the Child dyed.
2. Consider Davids child, he lived not to receive the seal of Circumcision Set upon him (for he died the seventh day, 2 Sam. 12.18. And it Come to pass on the seventh day the Child died.
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so that the Child dyed before it was circumcised) yet v. 23. he had hopes of the Child's eternal welfare and therefore wipes his eyes and rests contented.
so that the Child died before it was circumcised) yet v. 23. he had hope's of the Child's Eternal welfare and Therefore wipes his eyes and rests contented.
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surely you are herein excusable, for God hears the very desire of the humble, Psal. 10.17. 3. And lastly, consider, Though we be bound to observe Gods Ordinance, yet God himself is not tyed to the Sacrament.
surely you Are herein excusable, for God hears the very desire of the humble, Psalm 10.17. 3. And lastly, Consider, Though we be bound to observe God's Ordinance, yet God himself is not tied to the Sacrament.
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It is, I concieve, lawful to love one child above another, (though it be not prudence to express it too fondly for fear of exasperating the rest, Gen. 37.3, 4. Col. 3.21.) thou mayest and oughtest to love that child most, which is most like thy Maker.
It is, I conceive, lawful to love one child above Another, (though it be not prudence to express it too fondly for Fear of exasperating the rest, Gen. 37.3, 4. Col. 3.21.) thou Mayest and Ought to love that child most, which is most like thy Maker.
Christ loved all his Disciples, Joh. 13.1. but John eminently, transcendently above the rest ( John 13.23. and 20.2. and 21.20.) because, according to his name, he was most gracious. We may then love our children dearly, more then any other outward possessions.
christ loved all his Disciples, John 13.1. but John eminently, transcendently above the rest (John 13.23. and 20.2. and 21.20.) Because, according to his name, he was most gracious. We may then love our children dearly, more then any other outward possessions.
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(Non Solum amandos dicimus filios, sed precipue ac super omnia amandos, nec quicquam his omnino anteponendum, nisi Deum solum.) But we must love no Child more then God:
(Non Solum amandos dicimus Sons, sed precipue ac super omnia amandos, nec quicquam his Omnino anteponendum, nisi God solum.) But we must love no Child more then God:
If we do, God will (if he bear special love to us) take away that little idol we too much dote upon, that he may be loved and admired the more, and the creature the less. God cannot away with Corrivals;
If we do, God will (if he bear special love to us) take away that little idol we too much dote upon, that he may be loved and admired the more, and the creature the less. God cannot away with Corrivals;
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he calls for the Heart, Prov. 23.26. and will have intensiveness of Affection, Matth. 22.37. and therefore removes from you that Child which was as a skreen to keep off the heat of your love from him:
he calls for the Heart, Curae 23.26. and will have intensiveness of Affection, Matthew 22.37. and Therefore removes from you that Child which was as a skreen to keep off the heat of your love from him:
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Hadst thou then loved thy Child less, thou mightest have enjoyed him longer. Parents may kill their Children by over-loving them, aswel as by over-laying them.
Hadst thou then loved thy Child less, thou Mightest have enjoyed him longer. Parents may kill their Children by Overloving them, aswell as by overlaying them.
and therefore cannot do any thing unjustly, Job 34.10. Therefore we should say under cross providences that befall us, as 2 Sam. 15.26. Behold, here am I, let him do to me as seemeth good unto him. We read 2 Sam. 3.36. Whatsoever the King did, pleased all the people.
and Therefore cannot do any thing unjustly, Job 34.10. Therefore we should say under cross providences that befall us, as 2 Sam. 15.26. Behold, Here am I, let him do to me as seems good unto him. We read 2 Sam. 3.36. Whatsoever the King did, pleased all the people.
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for he gave them their own desire, they were not estranged from their lust, but (this But carries the arrows of Gods indignation in its side) while the meat was yet in their mouths, the wrath of God came upon them,
for he gave them their own desire, they were not estranged from their lust, but (this But carries the arrows of God's Indignation in its side) while the meat was yet in their mouths, the wrath of God Come upon them,
The Apostle saith, They that will be rich, fall into temptation, and a snare, &c. 1 Tim. 6.9. Our own will (if God should grant it) would soon ensnare us and occasion our destruction.
The Apostle Says, They that will be rich, fallen into temptation, and a snare, etc. 1 Tim. 6.9. Our own will (if God should grant it) would soon ensnare us and occasion our destruction.
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St. Paul had commenced Master in the Art of Divine Contentment. I have learned (saith he) NONLATINALPHABET, in whatever state I am, in whatever things befall me,
Saint Paul had commenced Master in the Art of Divine Contentment. I have learned (Says he), in whatever state I am, in whatever things befall me,
as poverty, sickness, reproach, loss of friends, &c. to be content. Thus Christians should be content to be at God's finding, and their heavenly Father's disposing.
as poverty, sickness, reproach, loss of Friends, etc. to be content. Thus Christians should be content to be At God's finding, and their heavenly Father's disposing.
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How seemly was every part proportioned! what a curiously-wrought tabernacle was his body! Psal. 139.14, 15. He was curiously wrought in the lowest part of the Earth; i. e. in his Mother's belly:
How seemly was every part proportioned! what a curiously-wrought tabernacle was his body! Psalm 139.14, 15. He was curiously wrought in the lowest part of the Earth; i. e. in his Mother's belly:
Pulchritudo est membrorum omnium apta figura cum quâdam coloris suavitate. Pareus in Gen. 39.6. Now to have a Jewel so resplendent and sparkling, so suddenly snatched out of my bosom, this troubles me.
Pulchritudo est Members omnium Apt figura cum quâdam coloris suavitate. Pareus in Gen. 39.6. Now to have a Jewel so resplendent and sparkling, so suddenly snatched out of my bosom, this Troubles me.
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It is ordinary for fair flowers suddenly to wither, Isa. 40.6, 7. Jam. 1.10, 11. 1 Pet. 1.24. Venice - Glasses are more brittle than Brass-Pots, or Earthen-Vessels.
It is ordinary for fair flowers suddenly to wither, Isaiah 40.6, 7. Jam. 1.10, 11. 1 Pet. 1.24. Venice - Glasses Are more brittle than Brass-Pots, or Earthen-Vessels.
Beauty is a bait and provocation to filthiness: hence that of Solomon, Prov. 6.25. Lust not after her beauty in thine heart, neither let her take thee with her eye-lids.
Beauty is a bait and provocation to filthiness: hence that of Solomon, Curae 6.25. Lust not After her beauty in thine heart, neither let her take thee with her eyelids.
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Beautiful Sarah was taken by Pharaoh, Gen. 12.14, &c. and Abimelech, Gen. 20. And had been much abused by them both, had not God by a strong hand rescued her from the rage of their lust.
Beautiful Sarah was taken by Pharaoh, Gen. 12.14, etc. and Abimelech, Gen. 20. And had been much abused by them both, had not God by a strong hand rescued her from the rage of their lust.
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In what a sad condition was defloured Dinah, and how much evil ensued upon it, you reade Gen. 34. How was beautiful Joseph assaulted by his Mistress, Gen. 39.6, 7. and had been supplanted, had he not had inward as well as outward beauty, ( Joseph fuit pulcher formâ, sed pulchrior virtutibus;
In what a sad condition was deflowered Dinah, and how much evil ensued upon it, you read Gen. 34. How was beautiful Joseph assaulted by his Mistress, Gen. 39.6, 7. and had been supplanted, had he not had inward as well as outward beauty, (Joseph fuit pulcher formâ, sed pulchrior virtutibus;
Pareus in Gen. 39.) Bathsheba 's beauty occasioned David's committing folly with her, 2 Sam. 11.1, 2, &c. and what mischief ensued, you may reade there in the murdering of Uriah. So beautiful Thamar being defiled, was in a most disconsolate desolate condition,
Pareus in Gen. 39.) Bathsheba is beauty occasioned David's committing folly with her, 2 Sam. 11.1, 2, etc. and what mischief ensued, you may read there in the murdering of Uriah. So beautiful Tamar being defiled, was in a most disconsolate desolate condition,
And for the Female sex, who were worse then Dalilah, Jezebel, and yet who more beautiful? Outward beauty is at best but a common gift, given as other outward blessings, to bad,
And for the Female sex, who were Worse then Delilah, Jezebel, and yet who more beautiful? Outward beauty is At best but a Common gift, given as other outward blessings, to bad,
as well as good, Eccles. 9.1, 2, 3. So then 4thly. Consider, God respects not any for outside beauty. See Isa. 3.24. Amos 8.13. Indeed we say, Formosa facies muta commendatio est, An handsom face is silent letters of commendation, it draws the eyes and affections of men:
as well as good, Eccles. 9.1, 2, 3. So then 4thly. Consider, God respects not any for outside beauty. See Isaiah 3.24. Amos 8.13. Indeed we say, Formosa fancies muta commendatio est, an handsome face is silent letters of commendation, it draws the eyes and affections of men:
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but yet it works not upon God. For 1 Sam. 16.7. The Lord seeth not as man seeth, for man looketh on the outward appearance, but the Lord looketh on the heart.
but yet it works not upon God. For 1 Sam. 16.7. The Lord sees not as man sees, for man looks on the outward appearance, but the Lord looks on the heart.
like a Rose, the cold soon nips it, or heat withers it, or wind shakes it, the beauty of it is soon gone, Psa. 103.15, 16. O formose puer, nimium nè crede colori. Virg. Eclog. 2. The wise man tells us Beauty is vain, Pro. 31.30.
like a Rose, the cold soon nips it, or heat withers it, or wind shakes it, the beauty of it is soon gone, Psa. 103.15, 16. Oh formose puer, Nimium nè crede colori. Virg Eclogue 2. The wise man tells us Beauty is vain, Pro 31.30.
Anceps forma bonum, mortalibus, exigui donum breve temporis, Senec. A fit of the Small Pox (which the purest complexions are most subject to) may make such graves in thy childs face,
Anceps forma bonum, mortalibus, Exigui Donum breve Temporis, Seneca A fit of the Small Pox (which the Purest complexions Are most Subject to) may make such graves in thy child's face,
It is an exceeding great ornament to have inward Graces of the Soul, attended with outward gracefulness of the body, to have a Dovelike soul, in a fair Tabernacle:
It is an exceeding great ornament to have inward Graces of the Soul, attended with outward gracefulness of the body, to have a Dovelike soul, in a fair Tabernacle:
or in his sight, then the King of Heaven took delight in thy childs beauty, Psal. 45.11. and hath taken away this Jewel out of the mire of this world, that it might shine in Heaven;
or in his sighed, then the King of Heaven took delight in thy child's beauty, Psalm 45.11. and hath taken away this Jewel out of the mire of this world, that it might shine in Heaven;
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an ingenious, witty Child, Divine Sentences dropt from his his lips like hony (NONLATINALPHABET. Hom.) He would have been an excellent pattern of Virtue;
an ingenious, witty Child, Divine Sentences dropped from his his lips like honey (. Hom.) He would have been an excellent pattern of Virtue;
he was of a very sweet disposition, mild, humble, temperate, modest, chaste, affable, &c. and what was said of Bonaventure, might be said of him, (if it be not a saying too hyperbolical) In hoc homine non peccavit Adam, Adam 's depraved nature was scarce visible in him:
he was of a very sweet disposition, mild, humble, temperate, modest, chaste, affable, etc. and what was said of Bonaventure, might be said of him, (if it be not a saying too hyperbolical) In hoc homine non peccavit Adam, Adam is depraved nature was scarce visible in him:
And when pregnant hopes prove abortive, it is extreamly afflictive to us. But, Consider, Many seem hopeful and virtuous, Dum aetas, metus, Magister prohibeant;
And when pregnant hope's prove abortive, it is extremely afflictive to us. But, Consider, Many seem hopeful and virtuous, Dum Aetas, metus, Magister prohibeant;
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They are too apt to fly out into licentious courses; They many times meet with evil company, which corrupts good manners, 1 Cor. 15.33. Blazing Comets may shine for a while more bright than fixed Stars.
They Are too apt to fly out into licentious courses; They many times meet with evil company, which corrupts good manners, 1 Cor. 15.33. Blazing Comets may shine for a while more bright than fixed Stars.
for he became an Idolater, v. 16, 17, &c. So Uzziah sought the Lord in the dayes of Zechariah, 2 Chron. 26.5. who steered him in the right way to happiness:
for he became an Idolater, v. 16, 17, etc. So Uzziah sought the Lord in the days of Zechariah, 2 Chronicles 26.5. who steered him in the right Way to happiness:
and yet he was a damnable hypocrite, Mat. 27.3. &c. I might tell you of Hymeneus and Alexander, 1 Tim. 1.19, 20. of Phygellus and Hermogenes, 2 Tim. 1.15. of Demas, 2 Tim. 4.10.
and yet he was a damnable hypocrite, Mathew 27.3. etc. I might tell you of Hymenaeus and Alexander, 1 Tim. 1.19, 20. of Phygellus and Hermogenes, 2 Tim. 1.15. of Demas, 2 Tim. 4.10.
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and a great Persecutor of God's Church, and at last died blaspheming, Vicisti ô Galilaee. Pelagius who (as some think) was fostered and brought up in Cheshire, was at first very hopeful, but afterwards became an Arch-Haeretick.
and a great Persecutor of God's Church, and At last died blaspheming, Vicisti o Galilee. Pelagius who (as Some think) was fostered and brought up in Cheshire, was At First very hopeful, but afterwards became an Arch-Haeretick.
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We have many sad instances of this point in our dayes; God may complain of many in England, as once of Israel, Hos. 8.3. They have cast off the thing that is good.
We have many sad instances of this point in our days; God may complain of many in England, as once of Israel, Hos. 8.3. They have cast off the thing that is good.
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But there are many sad Texts for such Apostates to champ upon. See Psal. 125.5. Ezek. 18.24. Hos. 7.13. Luke 11.24, 25, 26. 1 Tim. 5.12. Heb. 6.4, 5, 6. Heb. 10.26, 27, 28, 37. 2 Pet. 2.20, 21, 22. Their case must needs be sad:
But there Are many sad Texts for such Apostates to champ upon. See Psalm 125.5. Ezekiel 18.24. Hos. 7.13. Lycia 11.24, 25, 26. 1 Tim. 5.12. Hebrew 6.4, 5, 6. Hebrew 10.26, 27, 28, 37. 2 Pet. 2.20, 21, 22. Their case must needs be sad:
NONLATINALPHABET Acetum filius Vini. These bring an ill report on Religion, as the Spyes did on Canaan, Numb. 13.32. as though there was no sweetness and comliness in the wayes of God.
Acetum filius Wine. These bring an ill report on Religion, as the Spies did on Canaan, Numb. 13.32. as though there was no sweetness and comeliness in the ways of God.
These cause the enemies of God to blaspheme, as David 's partial backsliding did, 2 Sam. 12.14. Rom. 2.24. 1 Pet. 2.15. The fall of such causes others to fall with them;
These cause the enemies of God to Blaspheme, as David is partial backsliding did, 2 Sam. 12.14. Rom. 2.24. 1 Pet. 2.15. The fallen of such Causes Others to fallen with them;
like some buds fairly promising, might have been blasted, and not come to greater perfection. He might have faln into gross sins, or grievous errors, wounding conscience, and staining reputation,
like Some buds fairly promising, might have been blasted, and not come to greater perfection. He might have fallen into gross Sins, or grievous errors, wounding conscience, and staining reputation,
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Nay, God usually takes them away the sooner from this miserable sinfull world, which is not worthy of them, Heb. 11.38. Sudden glories (saith a learned Doctor) decay suddenly: fruit soonest ripe is soonest rotten:
Nay, God usually Takes them away the sooner from this miserable sinful world, which is not worthy of them, Hebrew 11.38. Sudden Glories (Says a learned Doctor) decay suddenly: fruit soonest ripe is soonest rotten:
Thus the Child Abijah dies young, because in him was found some good thing towards the Lord God of Israel in the house of Jeroboam, 1 King. 4.12, 13. Those that are good betimes, are apt Scholars, which having quickly learnt the lessons of Christianity, God their Master hath set them, have leave to go home the sooner.
Thus the Child Abijah die young, Because in him was found Some good thing towards the Lord God of Israel in the house of Jeroboam, 1 King. 4.12, 13. Those that Are good betimes, Are apt Scholars, which having quickly learned the Lessons of Christianity, God their Master hath Set them, have leave to go home the sooner.
God gathered thy Child betimes, because it was ripe betimes. We reade Mark 4.29. how the husband-man, when the fruit is ripe, immediately puts in the sickle, because the harvest is come:
God gathered thy Child betimes, Because it was ripe betimes. We read Mark 4.29. how the husbandman, when the fruit is ripe, immediately puts in the fickle, Because the harvest is come:
and in the mean time godly, honest, loyal-hearted Mordecai, notwithstanding his good service, is forgotten, Esth. 6.1, 2, 3. till almost too late to remember him.
and in the mean time godly, honest, loyal-hearted Mordecai, notwithstanding his good service, is forgotten, Esth. 6.1, 2, 3. till almost too late to Remember him.
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2. Consider, Those that are in favour may he present lie under a cloud. Favour is deceitful, Prov. 30.31. The Court is like Glass or Ice, cum maximè splendet, frangitur;
2. Consider, Those that Are in favour may he present lie under a cloud. Favour is deceitful, Curae 30.31. The Court is like Glass or Ice, cum maximè splendet, frangitur;
And Haman even now mentioned, that was so great a Favorite with Ahasuerus the King, is by the King appointed to be hanged on an high Gallows, Est. 7.9, 10. a just punishment for his ambitious climbing.
And Haman even now mentioned, that was so great a Favourite with Ahasuerus the King, is by the King appointed to be hanged on an high Gallows, Est. 7.9, 10. a just punishment for his ambitious climbing.
Our Saviour tells us there was not a greater then John the Baptist, yet he that is least in the Kingdom of Heaven, is greater then he, Luke 7.28. The least in the Kingdom of Heaven is greater then the greatest on Earth, for he is above a state of Ignorance, Misery and Mortality.
Our Saviour tells us there was not a greater then John the Baptist, yet he that is least in the Kingdom of Heaven, is greater then he, Lycia 7.28. The least in the Kingdom of Heaven is greater then the greatest on Earth, for he is above a state of Ignorance, Misery and Mortality.
Joseph was highly preferr'd by Pharaoh, who committed to him Despotical Government over all Egypt, Gen. 41.40, &c. David, Esther, and several others of Gods dear Servants come to great preferment here on Earth;
Joseph was highly preferred by Pharaoh, who committed to him Despotical Government over all Egypt, Gen. 41.40, etc. David, Esther, and several Others of God's dear Servants come to great preferment Here on Earth;
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but what is this to the preferment of thy dear Child, who shines as the Sun in the Kingdom of his Father, Mat. 13.43. He is in the Presence-Chamber of the King of Kings, and Lord of Lords.
but what is this to the preferment of thy dear Child, who shines as the Sun in the Kingdom of his Father, Mathew 13.43. He is in the Presence-Chamber of the King of Kings, and Lord of lords.
Surely thou hast no cause to weep, except it be for joy, that thou wast the Parent of such a Child, Who (as one saith) whilst he lived was the joy of Glorifyed Angels, Luk. 15.10. and being dead, encreaseth the number of Glorifyed Saints.
Surely thou hast no cause to weep, except it be for joy, that thou wast the Parent of such a Child, Who (as one Says) while he lived was the joy of Glorified Angels, Luk. 15.10. and being dead, increases the number of Glorified Saints.
Indeed Scripture Spectacles represent it as a sad loss, to lose an only Son or Daughter, Judg. 11.34. 1 King. 17.12, 17, &c. 2 King. 4.20, 27. compared. Jer. 6.26. Amos 8.10. Zach 12.10. Luk. 7.12, 13. Luk. 8.42. I have read of one who being found weeping, and the cause of his grief being demanded, answered, Filius unicus, habilis, & pollens ingenio Adolescens;
Indeed Scripture Spectacles represent it as a sad loss, to loose an only Son or Daughter, Judges 11.34. 1 King. 17.12, 17, etc. 2 King. 4.20, 27. compared. Jer. 6.26. Amos 8.10. Zach 12.10. Luk. 7.12, 13. Luk. 8.42. I have read of one who being found weeping, and the cause of his grief being demanded, answered, Filius Unicus, habilis, & pollens ingenio Adolescent;
An onely Son, a pritty, witty young man — and being able to go no further, had his faltring halting speech made up by a stander-by, Obijt diem, is dead, which he,
an only Son, a pretty, witty young man — and being able to go no further, had his faltering halting speech made up by a stander-by, Obit diem, is dead, which he,
Unicam meam. And the loss of an only Child must needs be sadly resented, because it is our Darling, or most dearly beloved: the stream of parental affection (like a River not parted into Chanels) is not divided amongst other children,
Unicam meam. And the loss of an only Child must needs be sadly resented, Because it is our Darling, or most dearly Beloved: the stream of parental affection (like a River not parted into Channels) is not divided among other children,
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Sen. Job met with great tryals. — ' NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET. — Semper enim malum malo fulciebatur, Sicut quando crebri sibi invicem superfusi sunt;
Sen. Job met with great trials. — '. — Semper enim malum Malo fulciebatur, Sicut quando crebri sibi invicem superfusi sunt;
yet for all this see his submissive behaviour, Job. 1.20, 21, 22. he fell down upon the ground and worshiped, and said, Naked came I out of my Mothers Womb,
yet for all this see his submissive behaviour, Job. 1.20, 21, 22. he fell down upon the ground and worshipped, and said, Naked Come I out of my Mother's Womb,
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2. Consider, This tryal of thine is not a tenth part so great as Abrahams was. Compare Gen. 22.2. with Heb. 11.17, 18. his trial was cloathed with very sad circumstances.
2. Consider, This trial of thine is not a tenth part so great as Abrahams was. Compare Gen. 22.2. with Hebrew 11.17, 18. his trial was clothed with very sad Circumstances.
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He was the joy of his aged Parents, he must take his Son Isaac, his laughter, joy and delight; (3) his begotten Son, not an adopted one, his own Son, not another mans; (4) his only begotten Son, not one amongst many Sons,
He was the joy of his aged Parents, he must take his Son Isaac, his laughter, joy and delight; (3) his begotten Son, not an adopted one, his own Son, not Another men; (4) his only begotten Son, not one among many Sons,
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and no wonder that he loved him dearly, who was filius senectutis, the Son of his old age, Gen. 21.2, 5. Thus Jacob loved Joseph and Benjamin, because Sons of his old age (Gen. 37.3. so Gen. 44.20.) more then the rest of his children:
and no wonder that he loved him dearly, who was filius senectutis, the Son of his old age, Gen. 21.2, 5. Thus Jacob loved Joseph and Benjamin, Because Sons of his old age (Gen. 37.3. so Gen. 44.20.) more then the rest of his children:
Furthermore (7) It was an Obedient Son, not a rebellious Absalom, 2 Sam. 16.11. nor a runagate Prodigal, Luk. 15. but a Son that served him, Mal. 3.17.
Furthermore (7) It was an Obedient Son, not a rebellious Absalom, 2 Sam. 16.11. nor a runagate Prodigal, Luk. 15. but a Son that served him, Malachi 3.17.
& yet must not be spared; (8.) It was no Infant, but a Son that could prattle to his Father, yea and talk wisely too, Gen. 22.7. conceived to be about fifteen years of age.
& yet must not be spared; (8.) It was no Infant, but a Son that could prattle to his Father, yea and talk wisely too, Gen. 22.7. conceived to be about fifteen Years of age.
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Jephthah was much troubled, when according to his vow he did consecrate his only Daughter (for he had no Child besides her, Judg. 11.34.) unto the Lord.
Jephthah was much troubled, when according to his Voelli he did consecrate his only Daughter (for he had no Child beside her, Judges 11.34.) unto the Lord.
I suppose he did not sacrifice her, but devote her as a Virgin to serve God in a single life, Judg. 11.38, 39. Yet he was much troubled because utterly hopeless of any posterity, v. 35. But Abraham's Son here must be sacrificed, his Throat must be cut, his Bowels ript up,
I suppose he did not sacrifice her, but devote her as a Virgae to serve God in a single life, Judges 11.38, 39. Yet he was much troubled Because utterly hopeless of any posterity, v. 35. But Abraham's Son Here must be sacrificed, his Throat must be Cut, his Bowels ripped up,
and his Quarters be burnt to ashes on the Altar, so it was in burnt-offerings, Levit. 1.6, 8, 9. (10) This must be done in the Land of Moriah, old Abraham full of dayes and past travelling, must get him to the Land of Moriah. (11) All this must be done by a Father; It is not enough that he see it done by another,
and his Quarters be burned to Ashes on the Altar, so it was in Burnt offerings, Levit. 1.6, 8, 9. (10) This must be done in the Land of Moriah, old Abraham full of days and past traveling, must get him to the Land of Moriah. (11) All this must be done by a Father; It is not enough that he see it done by Another,
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3ly Consider, Did not God himself part with a Son an only begotten Son, the Son of his bosome, John 1.18. a beloved Son, in whom alone he was well pleased, Mat. 3.17. One that was his Isaac, his daily delight, Pro. 8.30. (and indeed Isaac, even now named, was a type of him);
3ly Consider, Did not God himself part with a Son an only begotten Son, the Son of his bosom, John 1.18. a Beloved Son, in whom alone he was well pleased, Mathew 3.17. One that was his Isaac, his daily delight, Pro 8.30. (and indeed Isaac, even now nam, was a type of him);
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Did not God part with this Son for thy sake? and, dismissing him from a place of happiness, sent him into a world of misery? see John 3.16. This Son sent, was a man of sorrows, and acquainted with grief, Isa. 53.3.
Did not God part with this Son for thy sake? and, dismissing him from a place of happiness, sent him into a world of misery? see John 3.16. This Son sent, was a man of sorrows, and acquainted with grief, Isaiah 53.3.
Tell me if an Earthly King should have sent for thy Child, and promised that he should be one of his Favourites, would you not willingly have parted with him upon these terms, (yea,
Tell me if an Earthly King should have sent for thy Child, and promised that he should be one of his Favourites, would you not willingly have parted with him upon these terms, (yea,
though you should never have seen him more) and rested contented, in as much as your Child should be well provided for? I think there are but few amongst us but would willingly yeeld to such a motion.
though you should never have seen him more) and rested contented, in as much as your Child should be well provided for? I think there Are but few among us but would willingly yield to such a motion.
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How much rather satisfied should we be when the King of Kings, the great God of Heaven and Earth (who is undoubtedly unchangeable in his affection, John 13.1.) takes a Child from us unto himself, where there shall be pure joy, without any dose of grief, riches without poverty, honour without infamy;
How much rather satisfied should we be when the King of Kings, the great God of Heaven and Earth (who is undoubtedly unchangeable in his affection, John 13.1.) Takes a Child from us unto himself, where there shall be pure joy, without any dose of grief, riches without poverty, honour without infamy;
he is an Inheritor of the Kingdom of Heaven, Luke 12.32. A partaker of the inheritance of the Saints in Light, Col. 1.12. he is an Heir of God, Joynt-heir with Christ, Rom. 8.17. This inheritance that thy Child hath taken possession of, excells all other inheritances, as being incorruptible, undefiled, and that fades not away, 1 Pet. 1.4. Thy Child then hath no need of thy Estate.
he is an Inheritor of the Kingdom of Heaven, Lycia 12.32. A partaker of the inheritance of the Saints in Light, Col. 1.12. he is an Heir of God, Joint-heir with christ, Rom. 8.17. This inheritance that thy Child hath taken possession of, excels all other inheritances, as being incorruptible, undefiled, and that fades not away, 1 Pet. 1.4. Thy Child then hath no need of thy Estate.
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Thou mayest see many that are blind and lame, many Lazarus's, poor Widows, and Fatherless Children, poor Ministers that have a great charge of children,
Thou Mayest see many that Are blind and lame, many Lazarus's, poor Widows, and Fatherless Children, poor Ministers that have a great charge of children,
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and small means to maintain them with, these are thine own flesh, thy Brethren, and Kinsfolk; bestow thine estate on these, that they may bless thee and pray for thee!
and small means to maintain them with, these Are thine own Flesh, thy Brothers, and Kinsfolk; bestow thine estate on these, that they may bless thee and pray for thee!
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and let thine own hands in thy life-time be thine Executors, or else others may take possession of thine Estate, who (may be) will not thank thee, or may prodigally consume it.
and let thine own hands in thy lifetime be thine Executors, or Else Others may take possession of thine Estate, who (may be) will not thank thee, or may prodigally consume it.
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And Salvian tells thee the naked truth, Vides extortas lachrymas, simulata suspiria, fictam anxietatem, non optantem ut convalescas, sed expectantem quando moriaris.
And Salvian tells thee the naked truth, Vides extortas lachrymas, Simulata Suspiria, fictam anxietatem, non optantem ut convalescas, sed expectantem quando moriaris.
Vide defixos in te, et quasi accusantes tui obitus tarditatem omnium vultus. O infaelicem te ac miserrimum, cujus supremum exitum tantus desiderat ac precatur numerus propinquonū!
Vide defixos in te, et quasi accusantes tui Obitus tarditatem omnium vultus. O infaelicem te ac miserrimum, cujus supremum exitum Tantus Desiderate ac precatur Numerus propinquonū!
Therefore, as the same Author saith, Cum Christum egere videas, cur tu facultates tuas in quibuscun { que } non indigentibus derelinquis? Why do you not relieve Christ in his members who are in real want? I end this with that of Solomon, Eccles. 3.12. Let a man rejoyce and do good in his life.
Therefore, as the same Author Says, Cum Christ egere Videos, cur tu facultates tuas in quibuscun { que } non indigentibus derelinquis? Why do you not relieve christ in his members who Are in real want? I end this with that of Solomon, Eccles. 3.12. Let a man rejoice and do good in his life.
For as a worthy Divine saith, It is the life of a Gift to be given in the life of the Giver, far better than Funeral Legacies, which (like Benjamin) are born by the loss of a Parent;
For as a worthy Divine Says, It is the life of a Gift to be given in the life of the Giver, Far better than Funeral Legacies, which (like Benjamin) Are born by the loss of a Parent;
and so not leave to her husband neither name nor remainder upon the earth, 2 Sam. 14.6, 7. And we find Absalom having no son to continue his memory, erected a Pillar in the King's Dale,
and so not leave to her husband neither name nor remainder upon the earth, 2 Sam. 14.6, 7. And we find Absalom having no son to continue his memory, erected a Pillar in the King's Dale,
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They'l say such a man was a good Landlord, a good housekeeper, a very charitable person, &c. As Cornelius had a good report among all the nation of the Jews, for he was a devout man,
They'll say such a man was a good Landlord, a good housekeeper, a very charitable person, etc. As Cornelius had a good report among all the Nation of the jews, for he was a devout man,
And as man, so God himself will remember such, as Cornelius his prayers and alms, are said to come up for a memorial before God, Act. 10.4. With such sacrifices God is well pleased, Heb. 13.18. see Mat. 25.34, 35, &c. Come, ye blessed of my Father, inherit the Kingdom prepared for you, from the foundation of the world;
And as man, so God himself will Remember such, as Cornelius his Prayers and alms, Are said to come up for a memorial before God, Act. 10.4. With such Sacrifices God is well pleased, Hebrew 13.18. see Mathew 25.34, 35, etc. Come, you blessed of my Father, inherit the Kingdom prepared for you, from the Foundation of the world;
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2 Consider, If you belong to God, your names are written in the Book of Life, you are registred by God and matriculated in Heaven. Phil. 4.3. Rev. 3.5. There is often mention made of such a book:
2 Consider, If you belong to God, your names Are written in the Book of Life, you Are registered by God and matriculated in Heaven. Philip 4.3. Rev. 3.5. There is often mention made of such a book:
an everlasting Name that shall not be cut off, as you may see, Isa. 56.5. Another cryes out, I have had several Children but lost them all, I have not one left to comfort me.
an everlasting Name that shall not be Cut off, as you may see, Isaiah 56.5. another cries out, I have had several Children but lost them all, I have not one left to Comfort me.
Job (who counted it no small part of his outward happiness to have his Children round about him, Job 29.5.) was sore troubled at the news of their sudden death, Job 1.18, 19, 20. yet he did not repine and murmur, v. 21, 22. his Wife was left indeed,
Job (who counted it no small part of his outward happiness to have his Children round about him, Job 29.5.) was soar troubled At the news of their sudden death, Job 1.18, 19, 20. yet he did not repine and murmur, v. 21, 22. his Wife was left indeed,
the Divel made use of this rib as a Bow to shoot the Arrows of temptation at Jobs heart, Job 2.9, 10. But it is otherwise with thee under loss of Children, thou hast possibly a good Husband,
the devil made use of this rib as a Bow to shoot the Arrows of temptation At Jobs heart, Job 2.9, 10. But it is otherwise with thee under loss of Children, thou hast possibly a good Husband,
Haman that boasted of the multitude of his Children, Esth. 5.11. had ten Sons hanged up together, Est. 9.13. so Job 21.11. prosperous wicked men are said to send forth their little ones like a flock, and their Children dance. So Psal. 17.14. wicked men that have their portion in this life, are said to be full of Children. Thou hast not then in losing thy Children lost choice favours, which God bestows on his chosen ones.
Haman that boasted of the multitude of his Children, Esth. 5.11. had ten Sons hanged up together, Est. 9.13. so Job 21.11. prosperous wicked men Are said to send forth their little ones like a flock, and their Children dance. So Psalm 17.14. wicked men that have their portion in this life, Are said to be full of Children. Thou hast not then in losing thy Children lost choice favours, which God bestows on his chosen ones.
Thou mayest be in special favour with God, notwithstanding he hath taken away thy Children. 3. Consider, Thy Children might have been a discomfort to thee.
Thou Mayest be in special favour with God, notwithstanding he hath taken away thy Children. 3. Consider, Thy Children might have been a discomfort to thee.
I mean, if you keep not down the exorbitances of them, and streighten their crooked dispositions by careful correction, instead of Arrows they'l prove Thorns or Spears in your side to torment you,
I mean, if you keep not down the exorbitances of them, and straighten their crooked dispositions by careful correction, instead of Arrows They'll prove Thorns or Spears in your side to torment you,
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4. And lastly, Consider the answer of the Man of God to King Amaziah, complaining for the hundred Talents, 2 Chron. 25.9. The Lord is able to give thee much more than this.
4. And lastly, Consider the answer of the Man of God to King Amaziah, complaining for the hundred Talents, 2 Chronicles 25.9. The Lord is able to give thee much more than this.
He is, NONLATINALPHABET, the abridgment of all creature-excellencies. All creature-comforts are sum'd up in him; and he can abundantly supply the want of Children.
He is,, the abridgment of all creature-excellencies. All Creature comforts Are summed up in him; and he can abundantly supply the want of Children.
She may say, as Lam. 1.12. Is any sorrow like to my sorrow, which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce anger!
She may say, as Lam. 1.12. Is any sorrow like to my sorrow, which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce anger!
Her condition indeed is so sad, that I must beg and borrow of the courteous Reader the help of his imagination to piece out the shortness of my expression,
Her condition indeed is so sad, that I must beg and borrow of the courteous Reader the help of his imagination to piece out the shortness of my expression,
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for NONLATINALPHABET, life without maintenance is miserable. Hence the same word NONLATINALPHABET signifies in Scripture both life and outward maintenance, Luke 8.43. & 21.4. Mark 12.44. That person must needs live miserably that wants a competency of outward maintenance.
for, life without maintenance is miserable. Hence the same word signifies in Scripture both life and outward maintenance, Lycia 8.43. & 21.4. Mark 12.44. That person must needs live miserably that Wants a competency of outward maintenance.
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and withal very plainly, without Rhetorical flourishes, Non est conveniens luctibus ille color. Are you very poor, your outward maintenance being buried in your friends grave?
and withal very plainly, without Rhetorical flourishes, Non est conveniens luctibus Isle colour. are you very poor, your outward maintenance being buried in your Friends grave?
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Now our Saviour Christ was fain to work a Miracle for it, v. 27. he recieved collection or contribution whilst he lived, Luk. 8.2, 3. And being dead he was buried at others charges, Luk. 23.53. Job, a non such for Religion, Job 1.8. lost a great estate suddenly, and it become a proverb, As poor as Job. Peter the Apostle had neither Silver nor Gold, Acts 3.6.
Now our Saviour christ was fain to work a Miracle for it, v. 27. he received collection or contribution while he lived, Luk. 8.2, 3. And being dead he was buried At Others charges, Luk. 23.53. Job, a non such for Religion, Job 1.8. lost a great estate suddenly, and it become a proverb, As poor as Job. Peter the Apostle had neither Silver nor Gold, Acts 3.6.
And St. Paul tells you of his great wants and sufferings, 2 Cor. 6.4, 10. and 2 Cor. 11.23, to 28. and yet withal you find he was content, Phil. 4.11. 3 Consider, You have more by far then you deserve. Gen. 32.10. I am not worthy of the least of all thy Mercies, which thou hast shewed unto thy Servant. This was Jacob's motto.
And Saint Paul tells you of his great Wants and sufferings, 2 Cor. 6.4, 10. and 2 Cor. 11.23, to 28. and yet withal you find he was content, Philip 4.11. 3 Consider, You have more by Far then you deserve. Gen. 32.10. I am not worthy of the least of all thy mercies, which thou hast showed unto thy Servant. This was Jacob's motto.
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Now methinks they that deserve nothing should be content with any thing; and they that deserve not any thing, should not be discontented though they have nothing.
Now methinks they that deserve nothing should be content with any thing; and they that deserve not any thing, should not be discontented though they have nothing.
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with this argument St. Paul cheared the shipwrackt persons, Act. 27.22. who to lighten the Ship, cast the Wheat into the Sea, v. 38. Job having lost his goods, he lost his health too, Job 2.7, 8. he was from the crown of the head to the soal of the foot, all of an angry burning boyl;
with this argument Saint Paul cheered the shipwrecked Persons, Act. 27.22. who to lighten the Ship, cast the Wheat into the Sea, v. 38. Job having lost his goods, he lost his health too, Job 2.7, 8. he was from the crown of the head to the soal of the foot, all of an angry burning boil;
necessaries for the preservation of your bodies, be therewith content, 1 Tim. 6.8. 6. Consider, Your life is short, you are but Strangers and Pilgrimes here. Psal. 39.12. Heb. 11.13. 1 Pet. 2.11. Parum viae quid multum viatici? you have but a little way to go, what need have you of much provision? A traveller burdens not himself with bag and baggage;
necessaries for the preservation of your bodies, be therewith content, 1 Tim. 6.8. 6. Consider, Your life is short, you Are but Strangers and Pilgrims Here. Psalm 39.12. Hebrew 11.13. 1 Pet. 2.11. Parum Viae quid multum viatici? you have but a little Way to go, what need have you of much provision? A traveller burdens not himself with bag and baggage;
a stranger is content with mean accommodations, and if he have but as much money as will defray his charges till he comes home, he cares for no more, he knows then he shall have enough.
a stranger is content with mean accommodations, and if he have but as much money as will defray his charges till he comes home, he Cares for no more, he knows then he shall have enough.
Oh Christian, be content, Heaven is thy home, and when thou comest thither (as thou shalt very shortly if thou belongest to God) thou shalt inherit all things, Rev. 21.7.
O Christian, be content, Heaven is thy home, and when thou Comest thither (as thou shalt very shortly if thou belongest to God) thou shalt inherit all things, Rev. 21.7.
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Well then, be content (NONLATINALPHABET) with things present, as it is in the Orig. Heb. 13.5. though you have but from hand to mouth, as Israel in the Wilderness;
Well then, be content () with things present, as it is in the Origin Hebrew 13.5. though you have but from hand to Mouth, as Israel in the Wilderness;
7. Consider, It is Gods doing to bring you into this condition. 1 Sam. 2.7. The Lord maketh poor, and maketh rich. So Prov. 22.2. The rich and poor meet together;
7. Consider, It is God's doing to bring you into this condition. 1 Sam. 2.7. The Lord makes poor, and makes rich. So Curae 22.2. The rich and poor meet together;
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And Naomi saith, I went out full, and the Lord hath brought me home again empty, Ruth 1.21. Cum sint omnia ditionis sacrae et nutis Dei, cuncta moderentur, quicquid malorum quotidiè paenarum { que } perferimus, censura est divinae manus. Salv. de Gub. Dei.
And Naomi Says, I went out full, and the Lord hath brought me home again empty, Ruth 1.21. Cum sint omnia ditionis Sacrae et nutis Dei, Everything moderentur, quicquid malorum quotidiè Paenarum { que } perferimus, Censure est Divinae manus. Salvation de Gub. Dei.
8. Consider, Thou hast as much as God sees good for thee. Your Heavenly Father knows what you have need of, Mat. 6.32. he sees what is best for you, Mat. 7.11.
8. Consider, Thou hast as much as God sees good for thee. Your Heavenly Father knows what you have need of, Mathew 6.32. he sees what is best for you, Mathew 7.11.
If ye being evill, know how to give good gifts unto your Children, how much more shall your Father which is in Heaven give good things to them that ask him? An earthly Father that loves his Child, will not give it poyson or edg-tools,
If you being evil, know how to give good Gifts unto your Children, how much more shall your Father which is in Heaven give good things to them that ask him? an earthly Father that loves his Child, will not give it poison or edge-tools,
are not good for you, but (through your own corruption) will prove snares and temptations to you, 1 Tim. 6.9, 10, 11. God sees if you had more of the world, you would be more worldly minded, proud, unthankful, intemperate, remiss in holy duties, &c. he sees this Wilderness-condition best for you who are travelling to the Heavenly Canaan. Well then, poor soul, be content upon this consideration, that God in his infinite wisdom and goodness hath alotted that to thee, which he sees to be good for thee.
Are not good for you, but (through your own corruption) will prove snares and temptations to you, 1 Tim. 6.9, 10, 11. God sees if you had more of the world, you would be more worldly minded, proud, unthankful, intemperate, remiss in holy duties, etc. he sees this Wilderness condition best for you who Are traveling to the Heavenly Canaan. Well then, poor soul, be content upon this consideration, that God in his infinite Wisdom and Goodness hath allotted that to thee, which he sees to be good for thee.
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9. Consider, God can bless and sanctifie a little, that it shall be better then the abundance of the wicked. See Psal. 37.16. A little that a righteous man hath, is better than the riches of many wicked. So Prov. 15.16. Better is little with the fear of the Lord, then great treasure, and trouble therewith.
9. Consider, God can bless and sanctify a little, that it shall be better then the abundance of the wicked. See Psalm 37.16. A little that a righteous man hath, is better than the riches of many wicked. So Curae 15.16. Better is little with the Fear of the Lord, then great treasure, and trouble therewith.
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It is Gods blessing that makes rich, Prov. 10.22. The blessing of the Lord it maketh rich, and he addeth no sorrow with it. So Mat. 4.4. Man lives not by Bread alone, but by every word that proceedeth out of the mouth of God.
It is God's blessing that makes rich, Curae 10.22. The blessing of the Lord it makes rich, and he adds no sorrow with it. So Mathew 4.4. Man lives not by Bred alone, but by every word that Proceedeth out of the Mouth of God.
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It is Gods blessing that makes food to nourish us, cloaths to warm us, &c. Oh how comfortably might men live of a little (through Gods blessing) if they had but thankful and contented Spirits! Therefore
It is God's blessing that makes food to nourish us, clothes to warm us, etc. O how comfortably might men live of a little (through God's blessing) if they had but thankful and contented Spirits! Therefore
So that a man may be rich with a little and poor with much, St. Paul who had learned the lesson of contentment, Phil. 4.11. though his necessities were supplyed by the Philippians charity, Phil. 2.25. yet he triumpheth as though he had all things, Phil. 4.18. I have all, and abound;
So that a man may be rich with a little and poor with much, Saint Paul who had learned the Lesson of contentment, Philip 4.11. though his necessities were supplied by the Philippians charity, Philip 2.25. yet he Triumpheth as though he had all things, Philip 4.18. I have all, and abound;
I am full, having recieved from Epaphroditus the things which were sent from you, &c. so 2 Cor. 6.10. As having nothing, yet possessing all things, because they had bridled their concupiscence. Omnia habit qui nihil concupiscit.
I am full, having received from Epaphroditus the things which were sent from you, etc. so 2 Cor. 6.10. As having nothing, yet possessing all things, Because they had bridled their concupiscence. Omnia habit qui nihil concupiscit.
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Sen. It may be said of such, what the Spirit saith to the Angel of the Church of Smyrna, Rev. 2.9. I know thy works, and tribulation, and poverty, but thou art rich.
Sen. It may be said of such, what the Spirit Says to the Angel of the Church of Smyrna, Rev. 2.9. I know thy works, and tribulation, and poverty, but thou art rich.
Solomon had extracted the quintessence of all, yet could not get one drop of true contentment, Eccles. 5.10. He that loveth Silver, shall not be satisfied with Silver, nor he that loveth abundance, with increase.
Solomon had extracted the quintessence of all, yet could not get one drop of true contentment, Eccles. 5.10. He that loves Silver, shall not be satisfied with Silver, nor he that loves abundance, with increase.
so neither can the soul be satisfied with worldly things. Jesus said, John 4.13. Whosoever drinketh of this water (which the world affords) shall thirst again: So that like a man in a Feaver, Quo plus sunt polae, plus sitiuntur aquae.
so neither can the soul be satisfied with worldly things. jesus said, John 4.13. Whosoever Drinketh of this water (which the world affords) shall thirst again: So that like a man in a Fever, Quo plus sunt polae, plus sitiuntur Water.
There is no satisfaction to be drawn from the breast of the creature. It is said of the Prodigal, Luke 15.16. That he would fain have filled his belly, with the husks that the Swine did eat;
There is no satisfaction to be drawn from the breast of the creature. It is said of the Prodigal, Lycia 15.16. That he would fain have filled his belly, with the husks that the Swine did eat;
NONLATINALPHABET, he gladly would, that shews he could not; he would but could not fill his belly with these husks. Now these husks do rightly set forth these worldy things, that can afford poor man no real satisfaction.
, he gladly would, that shows he could not; he would but could not fill his belly with these husks. Now these husks do rightly Set forth these worldy things, that can afford poor man no real satisfaction.
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12. Consider, Rich men have great accounts to make. God will ere long say to every rich man, Redde rationem, Luk. 16.2. Give an account of thy Stewardship, for thou maist be no longer Steward.
12. Consider, Rich men have great accounts to make. God will ere long say to every rich man, Red rationem, Luk. 16.2. Give an account of thy Stewardship, for thou Mayest be no longer Steward.
so much lost in gaming, &c. this, like the hand writing on the wall to Belshazzer, Dan. 5.5, 6. will cause the rich mans Countenance to be changed, and his thoughts will trouble him, &c. hee'l then wish he had not been entrusted with so great an estate.
so much lost in gaming, etc. this, like the hand writing on the wall to Belshazzar, Dan. 5.5, 6. will cause the rich men Countenance to be changed, and his thoughts will trouble him, etc. he'll then wish he had not been Entrusted with so great an estate.
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We find Dives that feasted it every day, and would not relieve poor Lazarus, Luke 16.24. is in the place of torment, and wants a drop of water to cool his tongue. See 1 Tim. 6.9. They that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts.
We find Dives that feasted it every day, and would not relieve poor Lazarus, Lycia 16.24. is in the place of torment, and Wants a drop of water to cool his tongue. See 1 Tim. 6.9. They that will be rich fallen into temptation and a snare, and into many foolish and hurtful Lustiest.
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nor trust in uncertain riches, v. 17. but that they do good, that they be rich in good works, ready to distribute, willing to communicate, v. 18. q. d. if they do not improve their riches to God's glory and the good of others,
nor trust in uncertain riches, v. 17. but that they do good, that they be rich in good works, ready to distribute, willing to communicate, v. 18. q. worser. if they do not improve their riches to God's glory and the good of Others,
13. Consider, If thou belongest to God, thou hast better things then the world affords. Thou art blessed with Spiritual blessings, Ephes. 1.3. To name a few.
13. Consider, If thou belongest to God, thou hast better things then the world affords. Thou art blessed with Spiritual blessings, Ephesians 1.3. To name a few.
1. Thou hast the Favour of God, and this is better then Corn and Wine, Psal. 4.6, 7. yea it is better then life it self, Psal. 63.3. Artabazus a Courtier recieved from King Cyrus a cup of Gold, and Chrysantas the beloved Favourite, a kiss;
1. Thou hast the Favour of God, and this is better then Corn and Wine, Psalm 4.6, 7. yea it is better then life it self, Psalm 63.3. Artabazus a Courtier received from King Cyrus a cup of Gold, and Chrysantas the Beloved Favourite, a kiss;
Esau said he had much, so it is in the Original, Gen. 33.9. NONLATINALPHABET, but Jacob said he had enough, or according to the Original, NONLATINALPHABET, I have all; God's favour is all in all to Believers;
Esau said he had much, so it is in the Original, Gen. 33.9., but Jacob said he had enough, or according to the Original,, I have all; God's favour is all in all to Believers;
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he that hath this, hath enough, how little soever he hath. Deut. 2.7. These forty years the Lord thy God hath been with thee, (viz. in the dry and barren Wilderness) yet thou hast lacked nothing. So Neh. 9.21.
he that hath this, hath enough, how little soever he hath. Deuteronomy 2.7. These forty Years the Lord thy God hath been with thee, (viz. in the dry and barren Wilderness) yet thou hast lacked nothing. So Neh 9.21.
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And when Christ sent forth his Disciples without purse, scrip, and shoos, Lacked ye any thing, said he? and they said, Nothing, Luke 22.35. Gods gracious presence with you, is sufficient to make any condition comfortable unto you.
And when christ sent forth his Disciples without purse, scrip, and shoes, Lacked you any thing, said he? and they said, Nothing, Lycia 22.35. God's gracious presence with you, is sufficient to make any condition comfortable unto you.
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The Apostle thought the consideration of Gods favourable presence with you, a good foundation to build contentment upon, Heb. 13.5. Be content with such things as you have, because God hath said, I will never leave thee nor forsake thee. In the Fountain it runs NONLATINALPHABET.
The Apostle Thought the consideration of God's favourable presence with you, a good Foundation to built contentment upon, Hebrew 13.5. Be content with such things as you have, Because God hath said, I will never leave thee nor forsake thee. In the Fountain it runs.
So may a Christian say, It is enough, my Christ (Joseph was a type of him) is yet alive. Christ who is still with thee, he hath the sweetness & desirableness of all creature-comforts, he is able and willing to help in the greatest straits, Heb. 4.15, 16. and therfore Christian be content.
So may a Christian say, It is enough, my christ (Joseph was a type of him) is yet alive. christ who is still with thee, he hath the sweetness & desirableness of all Creature comforts, he is able and willing to help in the greatest straits, Hebrew 4.15, 16. and Therefore Christian be content.
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3. Consider, Thou hast the Comforter still, the holy Ghost abiding in thee for ever, John 14.16, 26. So John 15.26. This Comforter comforts us in all our tribulation, 2 Cor. 1.4, 5. So 2 Cor. 7.4. Hos. 2.14. Peace of Conscience, which passeth all understanding, Phil. 4.7. Is the earnest and first fruits of the Spirit, Rom. 8.23. These Spiritual joyes that come streaming into thy soul, they are a cluster of Grapes, Numb. 13.24. A fore-taste of the exceeding great joy that thou shalt have in the Heavenly Canaan. Now as Eliphaz said to Job, Do the consolations of God seem small to thee? or as Gideon said, Is not the gleaning of the Grapes of Ephraim better then the Vintage of Abiezer? Judg. 8.2. Is not this gleaning of Spiritual joy, better then the whole vintage of carnal joy that the world affords? Therefore Christian be content.
3. Consider, Thou hast the Comforter still, the holy Ghost abiding in thee for ever, John 14.16, 26. So John 15.26. This Comforter comforts us in all our tribulation, 2 Cor. 1.4, 5. So 2 Cor. 7.4. Hos. 2.14. Peace of Conscience, which passes all understanding, Philip 4.7. Is the earnest and First fruits of the Spirit, Rom. 8.23. These Spiritual Joys that come streaming into thy soul, they Are a cluster of Grapes, Numb. 13.24. A foretaste of the exceeding great joy that thou shalt have in the Heavenly Canaan. Now as Eliphaz said to Job, Do the consolations of God seem small to thee? or as gideon said, Is not the gleaning of the Grapes of Ephraim better then the Vintage of Abiezer? Judges 8.2. Is not this gleaning of Spiritual joy, better then the Whole vintage of carnal joy that the world affords? Therefore Christian be content.
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4. Consider, Thou hast interest in many pretious promises, as 1. of Justification or pardoning Grace; see Isa. 43.25. so Jer. 31.34. & Mic. 7.19. [ 2. ] Of Sanctification or Healing; see Isa. 1.18. Psal. 65.3. Ezek. 36.25, 26, 27. Zech. 13.1. Hos. 14 4. Rom. 6.14. [ 3. ] Of Corroboration or Spiritual assistance, 1 Sam. 2.9. Psal. 37.17. Isa. 41.10. [ 4. ] Of outward provision, Psal. 34.10. Psa. 132.15. Isa. 41.17. Mat. 6.33. 1 Cor. 3.21, 22. Phil. 4.19. 1 Tim. 4.8. [ 5. ] Of outward protection, Psal. 31.20. Psal. 91.3, 4, &c. Rom. 8.31. 1 Pet. 3.13. [ 6. ] Of direction in reference to soul and body, Neh. 9.20, 21. Prov. 3.5, 6. Psal. 25.12. Psal. 32.8. Psal. 48.14. Psal. 73.24. Isa. 58.11. They have the Spirit leading them into all truth, Joh. 14.26. and this is a great priviledge calling for thankfulness, v. 22. Luther preferr'd the understanding one of David's Psalms above all the riches in the world.
4. Consider, Thou hast Interest in many precious promises, as 1. of Justification or pardoning Grace; see Isaiah 43.25. so Jer. 31.34. & Mic. 7.19. [ 2. ] Of Sanctification or Healing; see Isaiah 1.18. Psalm 65.3. Ezekiel 36.25, 26, 27. Zechariah 13.1. Hos. 14 4. Rom. 6.14. [ 3. ] Of Corroboration or Spiritual assistance, 1 Sam. 2.9. Psalm 37.17. Isaiah 41.10. [ 4. ] Of outward provision, Psalm 34.10. Psa. 132.15. Isaiah 41.17. Mathew 6.33. 1 Cor. 3.21, 22. Philip 4.19. 1 Tim. 4.8. [ 5. ] Of outward protection, Psalm 31.20. Psalm 91.3, 4, etc. Rom. 8.31. 1 Pet. 3.13. [ 6. ] Of direction in Referente to soul and body, Neh 9.20, 21. Curae 3.5, 6. Psalm 25.12. Psalm 32.8. Psalm 48.14. Psalm 73.24. Isaiah 58.11. They have the Spirit leading them into all truth, John 14.26. and this is a great privilege calling for thankfulness, v. 22. Luther preferred the understanding one of David's Psalms above all the riches in the world.
[ 7. ] And lastly, Of Eternal Salvation, Psal. 73.24. 2 Cor. 4.17, 18. 2 Tim. 4, 8. Tit. 1.2. Heb. 4.9. 1 John 2.25. What if livelyhood be short, so long as Eternal Life will be thine shortly.
[ 7. ] And lastly, Of Eternal Salvation, Psalm 73.24. 2 Cor. 4.17, 18. 2 Tim. 4, 8. Tit. 1.2. Hebrew 4.9. 1 John 2.25. What if livelihood be short, so long as Eternal Life will be thine shortly.
Though thou hast little in hand, yet thou hast much in hope, and therefore rejoyce in hope of the glory of God, Rom. 5.2. We count not him poor that hath a great estate very shortly to fall into his hand.
Though thou hast little in hand, yet thou hast much in hope, and Therefore rejoice in hope of the glory of God, Rom. 5.2. We count not him poor that hath a great estate very shortly to fallen into his hand.
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when that is expired, thou shalt take possession of it. St. James tells us, James. 2.5. God hath chosen the poor of this world rich in Faith, and Heirs of the Kingdom, which he hath promised to them that love him.
when that is expired, thou shalt take possession of it. Saint James tells us, James. 2.5. God hath chosen the poor of this world rich in Faith, and Heirs of the Kingdom, which he hath promised to them that love him.
methinks you should take joyfully the spoiling (or loss) of your goods, knowing in your selves, that you have in Heaven a better and an enduring substance, Heb. 10.34.
methinks you should take joyfully the spoiling (or loss) of your goods, knowing in your selves, that you have in Heaven a better and an enduring substance, Hebrew 10.34.
Now Christian Reader, these are exceeding great and precious Promises, 2 Pet. 1.4. and the Righteous are Heirs to such Promises as these, Heb. 6.17. The Saints are there called NONLATINALPHABET.
Now Christian Reader, these Are exceeding great and precious Promises, 2 Pet. 1.4. and the Righteous Are Heirs to such Promises as these, Hebrew 6.17. The Saints Are there called.
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So Hope and Charity, Humility, Meeknesse, Chastity, Temperance, &c. are precious things. So Spiritual Wisdom is better than Rubies, Pro. 3.13, &c. and 8.11. These are the true Riches, Luke 16.11. These are the durable Riches, that cannot be taken away from us, Luk. 10.42. These are such things as accompany Salvation, Heb. 6 9. Now what saith Solomon, Prov. 14.14. The good man shall be satisfied from himself;
So Hope and Charity, Humility, Meekness, Chastity, Temperance, etc. Are precious things. So Spiritual Wisdom is better than Rubies, Pro 3.13, etc. and 8.11. These Are the true Riches, Lycia 16.11. These Are the durable Riches, that cannot be taken away from us, Luk. 10.42. These Are such things as accompany Salvation, Hebrew 6 9. Now what Says Solomon, Curae 14.14. The good man shall be satisfied from himself;
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Well then, poor Christian (if I may call thee poor who indeed art so rich) having the Graces of the Spirit, which are better than this world's goods, be content.
Well then, poor Christian (if I may call thee poor who indeed art so rich) having the Graces of the Spirit, which Are better than this world's goods, be content.
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God raised up Job again and made him greater then he was before, as you may see Job 42.10, 11, 12. Well then, remember this, that God that gave these things at first, may give them a second time, therefore be content.
God raised up Job again and made him greater then he was before, as you may see Job 42.10, 11, 12. Well then, Remember this, that God that gave these things At First, may give them a second time, Therefore be content.
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and ever since we came into the world we have depended upon the breasts of divine providence; for Act. 17.28. In him we live, move, and have our being.
and ever since we Come into the world we have depended upon the breasts of divine providence; for Act. 17.28. In him we live, move, and have our being.
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And elsewhere, having experience of Gods goodness towards him, since he was taken out of his Mothers Belly, he is encouraged to hope in God in all straights that may befal him, See Psal. 22.9, 10, 11, and Psal. 63.7. Because thou hast been mine help, therefore in the shadow of thy Wings will I rejoyce.
And elsewhere, having experience of God's Goodness towards him, since he was taken out of his Mother's Belly, he is encouraged to hope in God in all straights that may befall him, See Psalm 22.9, 10, 11, and Psalm 63.7. Because thou hast been mine help, Therefore in the shadow of thy Wings will I rejoice.
1. Consider, Your betters have been sore put to't for a dwelling-place. Moses was forced to leave the place of his habitation, Exod. 2.15. and after called one of his sons Gershom, For he said, I have been a stranger in a strange Land, v. 22. So the Israelites wandred in the Wilderness in a solitary way, they found no City to dwell in;
1. Consider, Your betters have been soar put to't for a dwelling-place. Moses was forced to leave the place of his habitation, Exod 2.15. and After called one of his Sons Gershom, For he said, I have been a stranger in a strange Land, v. 22. So the Israelites wandered in the Wilderness in a solitary Way, they found no city to dwell in;
and are naked, and are buffetted, and have no certain dwelling place. So those Worthies, Heb. 11.38. Wandred in Deserts, and in Mountains, and in Dens, and in Caves of the Earth.
and Are naked, and Are buffeted, and have no certain Dwelling place. So those Worthies, Hebrew 11.38. Wandered in Deserts, and in Mountains, and in Dens, and in Caves of the Earth.
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Nay Christ himself the Lord of all did so far humble himself for our sakes, that he complains, Mat. 8.20. The Foxes have holes, and the Birds have nests, but the Son of Man hath not where to lay his head.
Nay christ himself the Lord of all did so Far humble himself for our sakes, that he complains, Mathew 8.20. The Foxes have holes, and the Birds have nests, but the Son of Man hath not where to lay his head.
Abraham the Father of the Faithful, and Heir of the world (for so he is called, Rom. 4.11, 13.) yet sojourned in a strange Country, dwelling in Tabernacles, Heb. 11.9.
Abraham the Father of the Faithful, and Heir of the world (for so he is called, Rom. 4.11, 13.) yet sojourned in a strange Country, Dwelling in Tabernacles, Hebrew 11.9.
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and a good man too, (for the Sunshine of prosperity did not put out the Fire of his devotion) yet dwelt in a tent, a poor moveable habitation, Gen. 25.27. Jacob was a plain man dwelling in Tents.
and a good man too, (for the Sunshine of Prosperity did not put out the Fire of his devotion) yet dwelled in a tent, a poor movable habitation, Gen. 25.27. Jacob was a plain man Dwelling in Tents.
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Jacob as he went to his Uncle Laban, being benighted (for the Sun was set) tarried in a certain place (probably some Field) and the ground was his bed,
Jacob as he went to his Uncle Laban, being benighted (for the Sun was Set) tarried in a certain place (probably Some Field) and the ground was his Bed,
as you may read, Gen. 28.11. &c. Paul and Silas sing in prison like two Birds in a Cage, Acts 16.25. Moses wisely chose rather to abide in the Wilderness with Gods gracious presence, then to go to Canaan without it, Exod. 33.15. God's gracious presence can make thy sleep sweet unto thee, Jer. 31.26. and make thee dwell in safty, Psal. 4.8. in a mean, as well as in a better habitation.
as you may read, Gen. 28.11. etc. Paul and Silas sing in prison like two Birds in a Cage, Acts 16.25. Moses wisely chosen rather to abide in the Wilderness with God's gracious presence, then to go to Canaan without it, Exod 33.15. God's gracious presence can make thy sleep sweet unto thee, Jer. 31.26. and make thee dwell in safety, Psalm 4.8. in a mean, as well as in a better habitation.
4. Consider, God sets to all men the bounds of their habitation, as you may see, Acts 17.26. God is the great Landlord, for Psal. 24.1. The Earth is the Lords, and the fulness thereof, the World, and they that dwell therein.
4. Consider, God sets to all men the bounds of their habitation, as you may see, Acts 17.26. God is the great Landlord, for Psalm 24.1. The Earth is the lords, and the fullness thereof, the World, and they that dwell therein.
Be content then to be at Gods finding, say with David, when forced to flee and leave his former habitation, 2 Sam. 15.26. Behold, here am I, let God do to me as seemeth good unto him.
Be content then to be At God's finding, say with David, when forced to flee and leave his former habitation, 2 Sam. 15.26. Behold, Here am I, let God do to me as seems good unto him.
Moab hath been at ease from his youth, and he hath setled on his lees, and hath not been emptied from vessel to vessel, neither hath he gone into captivity:
Moab hath been At ease from his youth, and he hath settled on his lees, and hath not been emptied from vessel to vessel, neither hath he gone into captivity:
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6. Consid. If you belong to God, he dwells in you by his blessed Spirit, as these places shew, 1 Cor. 3.16. 2 Cor. 6.16. Eph. 2.22. Psal. 132.13, 14. If we love God and our neighbour, Joh. 14.23. 1 Joh. 4.16.
6. Consider If you belong to God, he dwells in you by his blessed Spirit, as these places show, 1 Cor. 3.16. 2 Cor. 6.16. Ephesians 2.22. Psalm 132.13, 14. If we love God and our neighbour, John 14.23. 1 John 4.16.
7. Consid. If you belong to God, he is a dwelling-place to you. Psal. 9.9. The Lord also will be a refuge to the oppressed, a refuge in times of trouble;
7. Consider If you belong to God, he is a dwelling-place to you. Psalm 9.9. The Lord also will be a refuge to the oppressed, a refuge in times of trouble;
see Psal. 46. per totum. God was David 's shelter in the time of his Exile, see Psal. 61.2, 3, 4. And Moses cryes out, Lord, thou hast been our dwelling-place in all generations, Psal. 90.1. This Psalm was penn'd by Moses, or by some other in his person, when the Children of Israel were sorely afflicted in the Wilderness, in a wandring unsetled condition. So Isa. 25.4. God is there said to be a strength to the poor, a refuge from the storm, a shadow from the heat. And Isa. 32.2. Christ is there prophesied of to be, as an hiding-place from the wind, and a covert from the tempest.
see Psalm 46. per totum. God was David is shelter in the time of his Exile, see Psalm 61.2, 3, 4. And Moses cries out, Lord, thou hast been our dwelling-place in all generations, Psalm 90.1. This Psalm was penned by Moses, or by Some other in his person, when the Children of Israel were sorely afflicted in the Wilderness, in a wandering unsettled condition. So Isaiah 25.4. God is there said to be a strength to the poor, a refuge from the storm, a shadow from the heat. And Isaiah 32.2. christ is there prophesied of to be, as an hiding-place from the wind, and a covert from the tempest.
8. Consid. If you fear God, hee'l provide a dwelling-place for you. Exod. 1.21. And it came to pass, because the Midwives feared God, that he made them houses, i. e.
8. Consider If you Fear God, he'll provide a dwelling-place for you. Exod 1.21. And it Come to pass, Because the Midwives feared God, that he made them houses, i. e.
he provided (amongst other blessings) places of habitation for them. This God promised David and Solomon, 2 Sam. 7.11. 1 King. 11.38. and was as good as his promise, and so he will be to thee, if he see it good for thee.
he provided (among other blessings) places of habitation for them. This God promised David and Solomon, 2 Sam. 7.11. 1 King. 11.38. and was as good as his promise, and so he will be to thee, if he see it good for thee.
9. And lastly, consider, If you belong to God, ye have an house in heaven, which Christ hath prepared for you, Joh. 14.1, 2. Christ himself is the NONLATINALPHABET ( Heb. 6.20.) the Harbinger,
9. And lastly, Consider, If you belong to God, you have an house in heaven, which christ hath prepared for you, John 14.1, 2. christ himself is the (Hebrew 6.20.) the Harbinger,
I answer; Christians should not make provision for the flesh to fulfil the lusts thereof, Rom. 13.13. We reade indeed, how Nero had an Officer which was called Elegantiae Arbiter, the Inventer of new Lusts for him.
I answer; Christians should not make provision for the Flesh to fulfil the Lustiest thereof, Rom. 13.13. We read indeed, how Nero had an Officer which was called Elegantiae Arbiter, the Inventer of new Lustiest for him.
And we reade in the same Author of Philoxenus, who wish'd he had the throat of a Crane or Vulture, that the pleasure of his taste might last the longer:
And we read in the same Author of Philoxenus, who wished he had the throat of a Crane or Vulture, that the pleasure of his taste might last the longer:
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John Baptist was a worthy person, Mat. 11.11. yet his diet mean; Mat. 3.4. his meat was Locusts and wild-Honey. So Luke 1.15. He shall neither drink Wine nor strong-drink. So we reade Luke 16.21.
John Baptist was a worthy person, Mathew 11.11. yet his diet mean; Mathew 3.4. his meat was Locusts and wild-Honey. So Lycia 1.15. He shall neither drink Wine nor Strong-drink. So we read Lycia 16.21.
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Christ's Disciples for hunger did rub the ears of corn in their hands, and ate it when they had done, Mat. 12.1. The Apostles fared hardly, 1 Cor. 4.11. Even unto this present hour we both hunger and thirst.
Christ's Disciples for hunger did rub the ears of corn in their hands, and ate it when they had done, Mathew 12.1. The Apostles fared hardly, 1 Cor. 4.11. Even unto this present hour we both hunger and thirst.
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Jesus Christ himself fared hardly, he was often an hungry and thirsty, John 4.6, 7, 8, 9. John 19.28, 29. See Mark 11.11, 12. Christ was hungry, and seeing a fig-tree afar off, having leaves, he came if happily he might find any thing (he would have been glad of any thing that he could eat) thereon; and when he came to it he found nothing but leaves.
jesus christ himself fared hardly, he was often an hungry and thirsty, John 4.6, 7, 8, 9. John 19.28, 29. See Mark 11.11, 12. christ was hungry, and seeing a Fig tree afar off, having leaves, he Come if happily he might find any thing (he would have been glad of any thing that he could eat) thereon; and when he Come to it he found nothing but leaves.
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The mean Diet of our Fore-fathers; Musculus, a learned Expositer, observes from Gen. 1.29. compared with Gen. 9.3. that God appointed Herbs and the fruit of Trees to be mans food, and not Flesh, till after the Flood.
The mean Diet of our Forefathers; Musculus, a learned Expositor, observes from Gen. 1.29. compared with Gen. 9.3. that God appointed Herbs and the fruit of Trees to be men food, and not Flesh, till After the Flood.
Abraham, a great man, prepared for his great guests no curious diet, but only plain and wholesom country-fare, Gen. 18.5, &c. So Lot bakes unleavened bread for the same guests, Gen. 19.3. Luther speaking of excess in meats and drinks in his time, hath this speech.
Abraham, a great man, prepared for his great guests no curious diet, but only plain and wholesome country-fare, Gen. 18.5, etc. So Lot bakes unleavened bred for the same guests, Gen. 19.3. Luther speaking of excess in Meats and drinks in his time, hath this speech.
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Si nunc Adam resurgeret, & videret hanc insaniam omnium ordinum, profectò credo quòd prae stupore tanquàm lapis staret, Luth. in Gen. 3. If our great Grandfather Adam should revive,
Si nunc Adam resurgeret, & videret hanc insaniam omnium Ordinum, profectò credo quòd Prae stupore tanquàm lapis staret, Luth. in Gen. 3. If our great Grandfather Adam should revive,
Bread to eat, and Raiment to put oh, is God's free gift, Gen. 28.20. So Mat. 6.11. What thou hast of mercy is more by far than thou deservest. Gen. 32.10. I am not worthy, (saith godly Jacob) of the least of all the mercies which thou hast shewed unto thy servant.
Bred to eat, and Raiment to put o, is God's free gift, Gen. 28.20. So Mathew 6.11. What thou hast of mercy is more by Far than thou deservest. Gen. 32.10. I am not worthy, (Says godly Jacob) of the least of all the Mercies which thou hast showed unto thy servant.
Learned Musculus, speaking of God's prescribing to man at first herbs and fruit of trees for his food, saith, Hoc cibi genus & parabile & innoxium, dubio prócul erat & naturae commodum & salubre;
Learned Musculus, speaking of God's prescribing to man At First herbs and fruit of trees for his food, Says, Hoc cibi genus & parabile & innoxium, dubio prócul erat & naturae commodum & salubre;
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Hence we have that precious Promise, that in case we serve the Lord, he will bless our bread and water, Exod. 23.25. so Deut. 8.3. Man lives not by bread alone, but by every word that proceedeth out of the mouth of the Lord doth man live, Mat. 4.4. Daniel, Hananiah, Mishael, and Azariah did eat pulse and water, and their countenances appeared fairer and fatter in flesh (through God's blessing) then they that did eat on the Kings portion, as you may read, Dan. 1.12. &c. Old Par in Shropshire by faring hardly had attained to above an hundred and forty years.
Hence we have that precious Promise, that in case we serve the Lord, he will bless our bred and water, Exod 23.25. so Deuteronomy 8.3. Man lives not by bred alone, but by every word that Proceedeth out of the Mouth of the Lord does man live, Mathew 4.4. daniel, Hananiah, Mishael, and Azariah did eat pulse and water, and their countenances appeared Fairer and fatter in Flesh (through God's blessing) then they that did eat on the Kings portion, as you may read, Dan. 1.12. etc. Old Par in Shropshire by faring hardly had attained to above an hundred and forty Years.
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5. Consid. God can make course diet as pleasant to the taste. See Prov. 15.16, 17. Even a dinner of herbs is sweet, Prov. 27.7. The full soul loatheth an honey-combe:
5. Consider God can make course diet as pleasant to the taste. See Curae 15.16, 17. Even a dinner of herbs is sweet, Curae 27.7. The full soul Loathes an honeycomb:
6. Consid. God can make course diet as satisfying, if you belong to him. Prov. 13.25. The righteous eateth to the satisfying of •his soul, but the belly of the wicked shall want.
6. Consider God can make course diet as satisfying, if you belong to him. Curae 13.25. The righteous Eateth to the satisfying of •his soul, but the belly of the wicked shall want.
But many Epicures, though their Bellies are filled, yet their appetites are not satisfied, but they are still hankering after variety of dainties, Ecles. 6.7.
But many Epicureans, though their Bellies Are filled, yet their appetites Are not satisfied, but they Are still hankering After variety of dainties, Eccles. 6.7.
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But God hath promised to his People that he will satisfy the poorest of them with bread. Psal. 132.15. I end this with that of Musculus, Sic esse naturam humanam comparatam, ut quod cibum attinet, modico ac facili demitti posset, nisi ingluvies obtinuisset, cui nullo edulij genere satisfieri potest.
But God hath promised to his People that he will satisfy the Poorest of them with bred. Psalm 132.15. I end this with that of Musculus, Sic esse naturam humanam comparatam, ut quod Food attinet, Modico ac Facili demitti posset, nisi ingluvies obtinuisset, cui nullo edulij genere satisfieri potest.
and Christ in the dayes of his flesh, with five loves and two fishes, fed five thousand men, besides women and children, Mat. 14.17, &c. And though Miracles are now ceased,
and christ in the days of his Flesh, with five loves and two Fish, fed five thousand men, beside women and children, Mathew 14.17, etc. And though Miracles Are now ceased,
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yet (through God's blessing) they live and look well. There is an expression, Psal. 107.41. of God's making the poor man's families like a flock of sheep:
yet (through God's blessing) they live and look well. There is an expression, Psalm 107.41. of God's making the poor Man's families like a flock of sheep:
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which may imply thus much, that the poor godly man's children being divided into families, as so many flocks of sheep, shall live and look well with a little:
which may imply thus much, that the poor godly Man's children being divided into families, as so many flocks of sheep, shall live and look well with a little:
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as sheep you know gather fleece and flesh though they fare hardly. 8. Consid. God sees coarse diet to be most convenient for thee. Pro. 30.8. wise Agur prayed that God would give him food convenient for him.
as sheep you know gather fleece and Flesh though they fare hardly. 8. Consider God sees coarse diet to be most convenient for thee. Pro 30.8. wise Agur prayed that God would give him food convenient for him.
For, 1. It unfits for good Duties, as Praying, Reading, Hearing, Meditating, Receiving the Sacrament, &c. St. Chrysostom in the first Homily on Genesis hath this pretty conceit;
For, 1. It unfits for good Duties, as Praying, Reading, Hearing, Meditating, Receiving the Sacrament, etc. Saint Chrysostom in the First Homily on Genesis hath this pretty conceit;
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and were dancing and sporting, he threw down the Tables, because (saith that golden-mouth'd Father) he thought it an absurd thing to give Commandments for them to observe upon a full stomach.
and were dancing and sporting, he threw down the Tables, Because (Says that Golden-mouthed Father) he Thought it an absurd thing to give commandments for them to observe upon a full stomach.
as Pride and Idleness, Ezek. 16.49. Unthankfulness and Forgetfulness of God, Deut. 32.15. & 8.10, 11. Prov. 30.8. Vomiting and Filthiness, Isa. 28.8. Lust and Uncleanness, Prov. 23.31, &c. Jer. 5.7, 8. Rom. 13.13. Rioting and Drunkenness, Chambring and Wantonness go together. Saturitas ventris, seminarium libidinis:
as Pride and Idleness, Ezekiel 16.49. Unthankfulness and Forgetfulness of God, Deuteronomy 32.15. & 8.10, 11. Curae 30.8. Vomiting and Filthiness, Isaiah 28.8. Lust and Uncleanness, Curae 23.31, etc. Jer. 5.7, 8. Rom. 13.13. Rioting and drunkenness, Chambering and Wantonness go together. Saturitas Ventricle, Seminary libidinis:
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but whilst the meat was in their mouthes, the wrath of God fell upon them and slew the fattest of them, &c. We reade likewise of the rich-man that fared deliciously every day, was after his death in Hell,
but while the meat was in their mouths, the wrath of God fell upon them and slew the Fattest of them, etc. We read likewise of the richman that fared deliciously every day, was After his death in Hell,
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and lift up his eyes, being in torment, Luke 16.19, 23 compared. The Apostle tells you, Phil. 3.19. Whose god is their belly, their end is destruction.
and lift up his eyes, being in torment, Lycia 16.19, 23 compared. The Apostle tells you, Philip 3.19. Whose god is their belly, their end is destruction.
yet) thy soul would be but poor in grace, lean, and ill-favoured. It is well for God's Servants that their Master keeps them in good working case: for as an Heathen said, NONLATINALPHABET.
yet) thy soul would be but poor in grace, lean, and ill-favoured. It is well for God's Servants that their Master keeps them in good working case: for as an Heathen said,.
And a full table may be a snare to Christians, and that which should have been for their welfare (through an ill disposition in them) may become a trap unto them, Psal. 69.22. God then in giving thee course Diet sees it most fit for thee.
And a full table may be a snare to Christians, and that which should have been for their welfare (through an ill disposition in them) may become a trap unto them, Psalm 69.22. God then in giving thee course Diet sees it most fit for thee.
The Scripture oft puts Heart for Conscience, 2 Sam. 24.10. Acts 15.9. 1 John 3.20. The Hebrews have no other word but NONLATINALPHABET to express Conscience by.
The Scripture oft puts Heart for Conscience, 2 Sam. 24.10. Acts 15.9. 1 John 3.20. The Hebrews have no other word but to express Conscience by.
And because a good Conscience causeth joy, or mirth, therefore it's rendred a merry Heart, but it may be rendred according to the Original, A good Conscience is a feast alwayes,
And Because a good Conscience Causes joy, or mirth, Therefore it's rendered a merry Heart, but it may be rendered according to the Original, A good Conscience is a feast always,
This is NONLATINALPHABET, as Clemens calls it, Vitae aeternae viaticum. David looked upon it as such, Psal. 119.19. I am a stranger here on Earth, hide not thy Commandments from me.
This is, as Clemens calls it, Vitae aeternae viaticum. David looked upon it as such, Psalm 119.19. I am a stranger Here on Earth, hide not thy commandments from me.
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He esteemed it sweeter then honey, or the honey-comb, Psal. 19.10. and Job esteemed it more then his ordinary food, Job 23.12. [ 3. ] You have the feast of the Lords Supper.
He esteemed it Sweeten then honey, or the honeycomb, Psalm 19.10. and Job esteemed it more then his ordinary food, Job 23.12. [ 3. ] You have the feast of the lords Supper.
This is Heavenly Manna, our viaticum to the Heavenly Canaan. This is Spiritual meat, 1 Cor. 10.3. It is Angelical food, indeed an excellent banquet, for saith Christ, Joh. 6.55. My Flesh is meat indeed, and my Blood is drink indeed.
This is Heavenly Manna, our viaticum to the Heavenly Canaan. This is Spiritual meat, 1 Cor. 10.3. It is Angelical food, indeed an excellent banquet, for Says christ, John 6.55. My Flesh is meat indeed, and my Blood is drink indeed.
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Meat and drink indeed, by way of reallity, and by way of excellency, see Psal. 22.26, 29. and 36.8. so Isa. 25.6. and 55.1, 2. These and such like places signify celestial viands, wherewith God feeds his people by the ministry of his blessed Word and Sacraments.
Meat and drink indeed, by Way of reality, and by Way of excellency, see Psalm 22.26, 29. and 36.8. so Isaiah 25.6. and 55.1, 2. These and such like places signify celestial viands, wherewith God feeds his people by the Ministry of his blessed Word and Sacraments.
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Hungry and thirsty souls get much refreshing by these, Luk. 1.53. [ 4. ] and lastly, You have the rich graces of the Spirit of God which are a spiritual feast:
Hungry and thirsty Souls get much refreshing by these, Luk. 1.53. [ 4. ] and lastly, You have the rich graces of the Spirit of God which Are a spiritual feast:
of this Christ speaks Mat. 5.6. Such as hunger and thirst after the righteousness of Christ, after the gifts and graces of his blessed Spirit, they are blessed, and they shall be filled, as at a feast. So Rev. 3.20. If any man open the door of his heart, and recieve Christ with his graces, he hath promised to come in and sup with him;
of this christ speaks Mathew 5.6. Such as hunger and thirst After the righteousness of christ, After the Gifts and graces of his blessed Spirit, they Are blessed, and they shall be filled, as At a feast. So Rev. 3.20. If any man open the door of his heart, and receive christ with his graces, he hath promised to come in and sup with him;
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You may be to morrow for ought you know at the Supper of the Lamb, Rev. 19.9. God (as one saith) is the founder of this feast, and none are admitted but Friends.
You may be to morrow for ought you know At the Supper of the Lamb, Rev. 19.9. God (as one Says) is the founder of this feast, and none Are admitted but Friends.
Future happiness is oft in Scripture set forth under the similitude of a feast; as Mat. 26.29. Mark 14.25. Luke 22.16, 18, 30. Mat. 8.11. so Luke 13.29. the Greek word NONLATINALPHABET, signifies to sit down as at a feast or banquet:
Future happiness is oft in Scripture Set forth under the similitude of a feast; as Mathew 26.29. Mark 14.25. Lycia 22.16, 18, 30. Mathew 8.11. so Lycia 13.29. the Greek word, signifies to fit down as At a feast or banquet:
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They shall hunger no more, neither thirst any more — and then, v. 17. The Lamb which is in the midst of the Throne shall feed them, &c. The Lamb of God shall be instead of meat, drink, apparel, sleep, and the like.
They shall hunger no more, neither thirst any more — and then, v. 17. The Lamb which is in the midst of the Throne shall feed them, etc. The Lamb of God shall be instead of meat, drink, apparel, sleep, and the like.
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John the Baptist had his Raiment of Camels hair, and a leathern girdle about his Loins, Mat. 3.4. so the Apostles 1 Cor. 4.11. We hunger and thirst, and are naked; so 2 Cor. 11.27. so those Worthies, Heb. 11.37. They wandred about in Sheep-skins, and Goat-skins, being destitute, afflicted, tormented.
John the Baptist had his Raiment of Camels hair, and a leathern girdle about his Loins, Mathew 3.4. so the Apostles 1 Cor. 4.11. We hunger and thirst, and Are naked; so 2 Cor. 11.27. so those Worthies, Hebrew 11.37. They wandered about in Sheepskins, and Goatskins, being destitute, afflicted, tormented.
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Our first Parents after the fall were no better cloathed then with Leather, Gen. 3.21. 2. Consider, Thy Garments how mean soever, are gifts from God. Gen. 28.20. Jacob acknowledged raiment to put on, as well as bread to eat, to be Gods gift.
Our First Parents After the fallen were no better clothed then with Leather, Gen. 3.21. 2. Consider, Thy Garments how mean soever, Are Gifts from God. Gen. 28.20. Jacob acknowledged raiment to put on, as well as bred to eat, to be God's gift.
Solomon in all his glory was not arrayed like a Lilly, Mat. 6.28, 29. And a poor Butter-fly (as one saith) outvies all the artificial colours of the Court.
Solomon in all his glory was not arrayed like a Lily, Mathew 6.28, 29. And a poor Butterfly (as one Says) outvies all the artificial colours of the Court.
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Besides, our clothes are ensigns of our sin and shame, compare Gen. 2.25. with Gen. 3.21. The same Hebrew word NONLATINALPHABET that signifies a garment, signifies likewise sin;
Beside, our clothes Are ensigns of our since and shame, compare Gen. 2.25. with Gen. 3.21. The same Hebrew word that signifies a garment, signifies likewise since;
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5. Consider, God respects no man a jot the more, for the richness af his outward apparel, see Jam. 2.5. God hath chosen the poor of this world, rich in Faith.
5. Consider, God respects no man a jot the more, for the richness of his outward apparel, see Jam. 2.5. God hath chosen the poor of this world, rich in Faith.
2. To defend and guard the body, from the injuries of the weather. Garments are munimenta corporis, the bodies defence and safe-guard: see Gen. 3.21. Our first Parents first covering was of fig-leaves, which would do them little service:
2. To defend and guard the body, from the injuries of the weather. Garments Are munimenta corporis, the bodies defence and safeguard: see Gen. 3.21. Our First Parents First covering was of Fig leaves, which would do them little service:
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but God afterwards provided them such cloathing as would defend them against the offence of heat, cold, wind, rain, &c. 3. To give warmth to the body, Joh 31.20. and Job 37.17.
but God afterwards provided them such clothing as would defend them against the offence of heat, cold, wind, rain, etc. 3. To give warmth to the body, John 31.20. and Job 37.17.
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Clergy should by their garments, be distinguished from Laity, Exod. 28.2. &c. Rich from Poor, Prince from Peasent, Master from Servant, Mat. 11.8. Luke 7.25.
Clergy should by their garments, be distinguished from Laity, Exod 28.2. etc. Rich from Poor, Prince from Peasant, Master from Servant, Mathew 11.8. Lycia 7.25.
7. And lastly, Consider, If you be cloathed with Christs Righteousness, and have upon your souls the graces of his blessed Spirit, you are better cloathed then he that goes in Scarlet, wanting this spiritual apparel.
7. And lastly, Consider, If you be clothed with Christ Righteousness, and have upon your Souls the graces of his blessed Spirit, you Are better clothed then he that Goes in Scarlet, wanting this spiritual apparel.
Christ with his Righteousness, and the graces of his Spirit in Scripture, is compared to a garment, Psal. 45.13, 14, Isa. 61.10. Mat. 22.11, 12. Rom. 13.14. Gal. 3.27. Ephes. 4.24. The white Raiment so oft mentioned in the Revelations (as Rev. 3 18. & 4.4. & 6.11.
christ with his Righteousness, and the graces of his Spirit in Scripture, is compared to a garment, Psalm 45.13, 14, Isaiah 61.10. Mathew 22.11, 12. Rom. 13.14. Gal. 3.27. Ephesians 4.24. The white Raiment so oft mentioned in the Revelations (as Rev. 3 18. & 4.4. & 6.11.
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& 7.9, 13.) what is it but Jesus Christ imputed and applied to the soul, Christ with his graces, in which the soul of a Beleiver is invested, Rev. 19.8. Believers are candidati invested with the white Robes of Christ's Righteousness.
& 7.9, 13.) what is it but jesus christ imputed and applied to the soul, christ with his graces, in which the soul of a Believer is invested, Rev. 19.8. Believers Are Candidates invested with the white Robes of Christ's Righteousness.
This spiritual Garment doth most beautify a Christian, as the Apostle shews, 1 Pet. 3.3, 4. Whose adorning let it not be that outward adorning of plaiting the hair,
This spiritual Garment does most beautify a Christian, as the Apostle shows, 1 Pet. 3.3, 4. Whose adorning let it not be that outward adorning of plaiting the hair,
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even the ornament of a meek and quiet spirit, which is in the sight of God of great price. And again, 1 Pet. 5.5. be cloathed with humility. Humility is a garment becoming any Christian soul. The Greek word NONLATINALPHABET;
even the ornament of a meek and quiet Spirit, which is in the sighed of God of great price. And again, 1 Pet. 5.5. be clothed with humility. Humility is a garment becoming any Christian soul. The Greek word;
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No such Jewels as Meekness, Humility, Chastity, Sobriety, &c. See a chain of Graces becoming any Christians neck, 2 Pet. 1.5, 6, 7. Salvian saith, Quid Deus a nobis exigit, quid praestari sibi a nobis jubet, nisi solùm tantummodò fidem castitatem, humilitatem, sobrietatem, misericordiam, sanctitatem, quae utique omnia non onerant nos sed ornant.
No such Jewels as Meekness, Humility, Chastity, Sobriety, etc. See a chain of Graces becoming any Christians neck, 2 Pet. 1.5, 6, 7. Salvian Says, Quid Deus a nobis exigit, quid praestari sibi a nobis jubet, nisi solùm tantummodò fidem castitatem, humilitatem, sobrietatem, misericordiam, sanctitatem, Quae Utique omnia non onerant nos sed ornant.
Put on therefore (as the elect of God holy and beloved) bowels of mercies, kindness, humbleness of mind, meekness, long-suffering, forbearing one another, &c. Col. 3.12, 13. If these graces be in you and abound, you have no cause to complain, though your outward apparel be but mean.
Put on Therefore (as the elect of God holy and Beloved) bowels of Mercies, kindness, humbleness of mind, meekness, long-suffering, forbearing one Another, etc. Col. 3.12, 13. If these graces be in you and abound, you have no cause to complain, though your outward apparel be but mean.
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But you say, You shall be slighted and disrespected. Indeed this is too much the guise of the world, Prov. 14.20. The poor is hated even of his neighbour, but the rich hath many friends.
But you say, You shall be slighted and disrespected. Indeed this is too much the guise of the world, Curae 14.20. The poor is hated even of his neighbour, but the rich hath many Friends.
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Tempora si fuerint nubila, solus eris. But let such consider for their comfort: 1. Consid. It hath been the common Lot of God's dear servants to be disrespected.
Tempora si fuerint nubila, solus eris. But let such Consider for their Comfort: 1. Consider It hath been the Common Lot of God's dear Servants to be disrespected.
— The just upright man is laughed to scorn. And Job 16.20. My friends scorn me. So Job 19.13, to 20. So David, Psal. 109.25. I became a reproach (saith he) unto them; when they looked upon me, they shaked their heads;
— The just upright man is laughed to scorn. And Job 16.20. My Friends scorn me. So Job 19.13, to 20. So David, Psalm 109.25. I became a reproach (Says he) unto them; when they looked upon me, they shaked their Heads;
So it was with the Apostles, 1 Cor. 4.10, 13. They were defamed, and made as the filth of the world, and off-scouring of all things. So those Worthies, Heb. 11.36. Had tryal of cruel mockings.
So it was with the Apostles, 1 Cor. 4.10, 13. They were defamed, and made as the filth of the world, and offscouring of all things. So those Worthies, Hebrew 11.36. Had trial of cruel mockings.
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What is the Almighty that we should serve him? And what profit shall we have if we pray unto him? So Psal. 73.9. Wicked men set their mouth against the Heavens.
What is the Almighty that we should serve him? And what profit shall we have if we pray unto him? So Psalm 73.9. Wicked men Set their Mouth against the Heavens.
Melancton said right, Nullum hominem tantum sustinere malorum quantùm contumeliarum Deus. Our betters then by far, are far more despised than we are or can be.
Melanchthon said right, Nullum hominem Tantum Sustain malorum quantùm contumeliarum Deus. Our betters then by Far, Are Far more despised than we Are or can be.
David under curses and great disrespect from Shimei, saw God's Providence in it, and was patient; 2 Sam. 16.10. Let him curse (said he) because the Lord hath said unto him, Curse David.
David under curses and great disrespect from Shimei, saw God's Providence in it, and was patient; 2 Sam. 16.10. Let him curse (said he) Because the Lord hath said unto him, Curse David.
and hasten forward his own destruction, as it did afterwards in Solomon's days, 1 King. 2.44. That God hath a hand in the disrespect we meet with, will farther appear, Psal. 44.9. Thou hast cast us off (saith the Church) and put us to shame.
and hasten forward his own destruction, as it did afterwards in Solomon's days, 1 King. 2.44. That God hath a hand in the disrespect we meet with, will farther appear, Psalm 44.9. Thou hast cast us off (Says the Church) and put us to shame.
1. For the Tryal and Exercise of Christian Graces, as Faith, Patience, Constancy, Courage, Sincerity, Zeal, Humility &c. 1 Pet. 4.12. 2. To wean thee from the world.
1. For the Trial and Exercise of Christian Graces, as Faith, Patience, Constancy, Courage, Sincerity, Zeal, Humility etc. 1 Pet. 4.12. 2. To wean thee from the world.
Grave men that sit in the seat of Judicature (and as one would have thought should have had more wit) and vain men that spend their time in drinking excessively, both sorts despised him:
Grave men that fit in the seat of Judicature (and as one would have Thought should have had more wit) and vain men that spend their time in drinking excessively, both sorts despised him:
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See the like carriage in the same person, under the like disrespect, Psal. 109.2, 3, 4. 4. And lastly, God suffers thee to lie under disrespect, to make thee walk circumspectly:
See the like carriage in the same person, under the like disrespect, Psalm 109.2, 3, 4. 4. And lastly, God suffers thee to lie under disrespect, to make thee walk circumspectly:
David walkt so, because he had many enemies watched for his halting, as you may see, Psal. 27.11. Teach me thy way O Lord, and lead me in a plain path, because of mine enemies.
David walked so, Because he had many enemies watched for his halting, as you may see, Psalm 27.11. Teach me thy Way Oh Lord, and led me in a plain path, Because of mine enemies.
2. It is unsutable to a Christians Profession, They profess themselves not to be of this World, Phil. 3.19, 20. and therefore no wonder that they are disrespected by the world, John 15.19. so 1 John 3.13. Marvel not my Brethren if the World hate you.
2. It is unsuitable to a Christians Profession, They profess themselves not to be of this World, Philip 3.19, 20. and Therefore no wonder that they Are disrespected by the world, John 15.19. so 1 John 3.13. Marvel not my Brothers if the World hate you.
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Believers confess they are Strangers and Pilgrims on the Earth, Gen. 47.9, 1 Chron. 29.15. Heb. 11.13, 14, 15. Strangers look for no great respect, being from home in a far country.
Believers confess they Are Strangers and Pilgrim's on the Earth, Gen. 47.9, 1 Chronicles 29.15. Hebrew 11.13, 14, 15. Strangers look for no great respect, being from home in a Far country.
the weightiest ears of corn bow down their heads the lowest. Ezra cryes out, Ezra 9.6. O my God, I am ashamed, and blush to lift up my face to thee, my God;
the Weightiest ears of corn bow down their Heads the lowest. Ezra cries out, Ezra 9.6. Oh my God, I am ashamed, and blush to lift up my face to thee, my God;
So Paul, that eminent Apostle, counts himself less then the least of all Saints, Ephes. 3.8. and of sinners the chief, 1 Tim. 1.15. True Godliness dryes up all ambitious humours.
So Paul, that eminent Apostle, counts himself less then the least of all Saints, Ephesians 3.8. and of Sinners the chief, 1 Tim. 1.15. True Godliness dries up all ambitious humours.
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The righteous have their eyes open to see their wretched vileness, sinfulness, nakedness, worthlesness, they are conscious to themselves of many sins committed before conversion,
The righteous have their eyes open to see their wretched vileness, sinfulness, nakedness, worthlessness, they Are conscious to themselves of many Sins committed before conversion,
and many frailties since conversion, and they are so far from wondring at that disrespect they meet with, that they wonder they are no more disrespected.
and many frailties since conversion, and they Are so Far from wondering At that disrespect they meet with, that they wonder they Are no more disrespected.
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5. Consid. If you serve the Lord, you are not without respect. Sin puts vileness upon the person that is great in the worlds esteem. Dan. 11.21. Nah. 1.14. A wicked person is called a vile person, Psal. 15.4. Sin renders a man vile and contemptible, and makes him (as Jacob said to Ruben, Gen. 49.4.) that he cannot excell. But Holiness renders a man honourable:
5. Consider If you serve the Lord, you Are not without respect. since puts vileness upon the person that is great in the world's esteem. Dan. 11.21. Nah. 1.14. A wicked person is called a vile person, Psalm 15.4. since renders a man vile and contemptible, and makes him (as Jacob said to Reuben, Gen. 49.4.) that he cannot excel. But Holiness renders a man honourable:
He calls them his Jewels, Mal. 3.17. They are Hephzibah, the Lord's delight, Isa. 62.4. God respects their Persons, though never so poor: Psal. 40.17. I am poor and needy, yet the Lord thinketh on me. So Psal. 138.6. Though the Lord be high, yet hath he respect unto the lowly.
He calls them his Jewels, Malachi 3.17. They Are Hephzibah, the Lord's delight, Isaiah 62.4. God respects their Persons, though never so poor: Psalm 40.17. I am poor and needy, yet the Lord Thinketh on me. So Psalm 138.6. Though the Lord be high, yet hath he respect unto the lowly.
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And as their persons and prayers, so their tears are precious. God bottles them up, Psal. 56.8. so Psal. 126.5. They that sow in Tears, shall reap in Joy.
And as their Persons and Prayers, so their tears Are precious. God bottles them up, Psalm 56.8. so Psalm 126.5. They that sow in Tears, shall reap in Joy.
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Thus you see, they that honour God, are honoured by God, according to his promise, 1 Sam. 2.30. so Psa. 5.12. Thou Lord wilt bless the righteous, with favour wilt thou compass him as with ashield.
Thus you see, they that honour God, Are honoured by God, according to his promise, 1 Sam. 2.30. so Psa. 5.12. Thou Lord wilt bless the righteous, with favour wilt thou compass him as with ashield.
2. Good Angels respect you, as they rejoyced at your conversion, Luke 15.10. so they now flock about you to do you good, Psal. 34.7. The Angel of the Lord encampeth round about them that fear him, and delivereth them. So Psal. 91.11. so Heb. 1.14. Are they not all ministring Spirits, (speaking of the Angels) sent forth to minister for them, who shall be Heirs of Salvation.
2. Good Angels respect you, as they rejoiced At your conversion, Lycia 15.10. so they now flock about you to do you good, Psalm 34.7. The Angel of the Lord encampeth round about them that Fear him, and Delivereth them. So Psalm 91.11. so Hebrew 1.14. are they not all ministering Spirits, (speaking of the Angels) sent forth to minister for them, who shall be Heirs of Salvation.
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The Apostle makes mention of Love to all the Saints, Ephes. 1.15. Col. 1.4. Phil. 5. A true Believer loves a Saint in Rags as well as a Saint in Robes;
The Apostle makes mention of Love to all the Saints, Ephesians 1.15. Col. 1.4. Philip 5. A true Believer loves a Saint in Rags as well as a Saint in Robes;
So v. 10. Glory, Honour, and Peace, to every one that worketh good. They shall be as the Angels of God in Heaven, Mat. 22.30. they shall shine forth as the Sun in the Kingdom of their Father, Mat. 13.43. What made St. Paul so patient under all indignities he met with, but the thoughts of his future Glory! for saith he, Rom. 8.18. I reckon that the sufferings of this present time, are not worthy to be compared with the glory that shall be revealed in us;
So v. 10. Glory, Honour, and Peace, to every one that works good. They shall be as the Angels of God in Heaven, Mathew 22.30. they shall shine forth as the Sun in the Kingdom of their Father, Mathew 13.43. What made Saint Paul so patient under all indignities he met with, but the thoughts of his future Glory! for Says he, Rom. 8.18. I reckon that the sufferings of this present time, Are not worthy to be compared with the glory that shall be revealed in us;
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It was one of the greatest outward curses David could ban the enemies of God withal, Psal. 109.9, 10. Let his Children be Eatherless, and his Wife a Widow;
It was one of the greatest outward curses David could ban the enemies of God withal, Psalm 109.9, 10. Let his Children be Eatherless, and his Wife a Widow;
that thou givest them, they gather: thou openest thy hand, they are filled with good. So Psal. 145.15, 16. & Psal. 147.9. he giveth to the beast his food, and to the young Ravens which cry.
that thou givest them, they gather: thou openest thy hand, they Are filled with good. So Psalm 145.15, 16. & Psalm 147.9. he gives to the beast his food, and to the young Ravens which cry.
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he never framed a back, but he made cloaths to cover it. 2. Consider, God is said in Scripture to be an helper of the Fatherless, poor, and friendless.
he never framed a back, but he made clothes to cover it. 2. Consider, God is said in Scripture to be an helper of the Fatherless, poor, and friendless.
God indeed is called the preserver of men, Job 7.20. and he preserveth all men; but for the comfort of the poor, he is said to be their helper. Psal. 10.14. The poor committeth himself unto thee, thou art the helper of the fatherless. So Psal. 107.9. he satisfieth the longing soul, and filleth the hungry soul with goodness. So Luke 1.53. he filleth the hungry with good things. So Psal. 146.9. The Lord preserveth the Stranger, he relieveth the Fatherless and Widow. So Hos. 14.3. In thee the Fatherless findeth mercy.
God indeed is called the preserver of men, Job 7.20. and he Preserveth all men; but for the Comfort of the poor, he is said to be their helper. Psalm 10.14. The poor Committeth himself unto thee, thou art the helper of the fatherless. So Psalm 107.9. he Satisfieth the longing soul, and fills the hungry soul with Goodness. So Lycia 1.53. he fills the hungry with good things. So Psalm 146.9. The Lord Preserveth the Stranger, he relieves the Fatherless and Widow. So Hos. 14.3. In thee the Fatherless finds mercy.
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and the dry-land Springs of water. So Isa. 49.15. & 66.13. so Jer. 49.11. Leave thy Fatherless Children, I will preserve them alive, and let thy Widows trust in me.
and the Dry-land Springs of water. So Isaiah 49.15. & 66.13. so Jer. 49.11. Leave thy Fatherless Children, I will preserve them alive, and let thy Widows trust in me.
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And therefore the poor that belong to God should conclude with David, Psal. 27.10. When my Father and my Mother forsake me (either through unnatural cruelty, or unavoidable mortality) then the Lord will take me up.
And Therefore the poor that belong to God should conclude with David, Psalm 27.10. When my Father and my Mother forsake me (either through unnatural cruelty, or unavoidable mortality) then the Lord will take me up.
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as you read Exod. 2.5, 6. &c. Distressed Naomi met with a friendly Daughter-in-law, whose name was Ruth, Ruth 1.16, 17. She loved her, and was better to her then seven Sons, Ruth 4.15.
as you read Exod 2.5, 6. etc. Distressed Naomi met with a friendly Daughter-in-law, whose name was Ruth, Ruth 1.16, 17. She loved her, and was better to her then seven Sons, Ruth 4.15.
God hath in his hand the hearts of all, even the greatest, and can turn them whithersoever he will, Prov. 21.1. he can raise thee up friends to relieve thee, whom thou thinkest not of:
God hath in his hand the hearts of all, even the greatest, and can turn them whithersoever he will, Curae 21.1. he can raise thee up Friends to relieve thee, whom thou Thinkest not of:
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God doth not help his People presently out of their straits, because he would humble them, wean them from the world, make them prize his mercy the more, when it comes;
God does not help his People presently out of their straits, Because he would humble them, wean them from the world, make them prize his mercy the more, when it comes;
Therefore do not think that God hath forgotten thee, and utterly forsaken thee, because things go cross to thine expectation, and thou growest poorer and poorer.
Therefore do not think that God hath forgotten thee, and utterly forsaken thee, Because things go cross to thine expectation, and thou Growest Poorer and Poorer.
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When the Israelites were much oppressed and cryed to the Lord, by reason of their hard usage, God raiseth up Moses to be their deliverer, Exod. 3. When Sampson was ready to die for thirst, God brings water out of a jaw bone for him, Judg. 5.18, 19. When Elijah was in great want, God made the Ravens (creatures likely to devour him, Prov. 30.17.) his caterers to provide food for him, 1. •in. 17.6.
When the Israelites were much oppressed and cried to the Lord, by reason of their hard usage, God Raiseth up Moses to be their deliverer, Exod 3. When Sampson was ready to die for thirst, God brings water out of a jaw bone for him, Judges 5.18, 19. When Elijah was in great want, God made the Ravens (creatures likely to devour him, Curae 30.17.) his caterers to provide food for him, 1. •in. 17.6.
and would not send them away fasting, lest they should faint by the way, and therefore wrought a Miracle in their behalf, Mark 8.1, 2, 3. &c. Surely now he is ascended into the Heavens, he is as compassionate as ever, Heb. 4.15, 16. and if you seek unto him, you shall find mercy and grace to help in time of need.
and would not send them away fasting, lest they should faint by the Way, and Therefore wrought a Miracle in their behalf, Mark 8.1, 2, 3. etc. Surely now he is ascended into the Heavens, he is as compassionate as ever, Hebrew 4.15, 16. and if you seek unto him, you shall find mercy and grace to help in time of need.
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as you may see Mat. 6.25. to the end of that chapter. So St. Paul adviseth to be careful for nothing, Phil. 4.6. he there forbids a distracting, distrustful care.
as you may see Mathew 6.25. to the end of that chapter. So Saint Paul adviseth to be careful for nothing, Philip 4.6. he there forbids a distracting, distrustful care.
Be much in prayer. Pray to God that he would direct thee what course to take, Prov. 3.6. In all thy wayes acknowledge him, and he shall direct thy paths.
Be much in prayer. Pray to God that he would Direct thee what course to take, Curae 3.6. In all thy ways acknowledge him, and he shall Direct thy paths.
Pray to God for his blessing upon thine endeavours. It is God that giveth thee power to get wealth, Deut. 8.18. so Psal. 127.1, 2. Except the Lord build the house, they labour in vain that build it.
Pray to God for his blessing upon thine endeavours. It is God that gives thee power to get wealth, Deuteronomy 8.18. so Psalm 127.1, 2. Except the Lord built the house, they labour in vain that built it.
and makes our minds to undertake our labours with the greater alacrity, and (I may add) with better success. We read how Ruth going to glean in Boaz's field, tarried a little in the house, Ruth 2.7.
and makes our minds to undertake our labours with the greater alacrity, and (I may add) with better success. We read how Ruth going to glean in Boaz's field, tarried a little in the house, Ruth 2.7.
So Abraham's Servant prayed for good speed in a weighty undertaking, and how successively things fell out, you read Gen. 24.12. &c. Our Saviour hath taught us to pray dayly for our daily Bread, i. e. outward maintenance, Mat. 6.11. Moses in the behalf of himself and God's people, prayed for a blessing upon their labours, Psal. 90.17.
So Abraham's Servant prayed for good speed in a weighty undertaking, and how successively things fell out, you read Gen. 24.12. etc. Our Saviour hath taught us to pray daily for our daily Bred, i. e. outward maintenance, Mathew 6.11. Moses in the behalf of himself and God's people, prayed for a blessing upon their labours, Psalm 90.17.
Establish thou the work of our hands upon us, — it is in the old translation, Prosper thou the work of our hands upon us, yea prosper thou our handy-work.
Establish thou the work of our hands upon us, — it is in the old Translation, Prosper thou the work of our hands upon us, yea prosper thou our handiwork.
and those that do so may expect to thrive in their estate. Prov. 10.4. The hand of the diligent maketh rich. Prov. 13.11. Wealth gotten by vanity (i. e.
and those that do so may expect to thrive in their estate. Curae 10.4. The hand of the diligent makes rich. Curae 13.11. Wealth got by vanity (i. e.
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by vain courses, as by gaming, cheating, lying, wantonness, &c.) shall be diminished; but he that gathereth by labour shall encrease. So Prov. 22.29. Seest thou a man diligent in his business, he shall stand before Kings, he shall not stand before mean men.
by vain courses, as by gaming, cheating, lying, wantonness, etc.) shall be diminished; but he that gathereth by labour shall increase. So Curae 22.29. See thou a man diligent in his business, he shall stand before Kings, he shall not stand before mean men.
And such as trust in him, he'l ner'e forsake. Therefore, as the Psalmist saith, Psal. 55.22. Cast thy burthen upon the Lord, and he shall sustain thee.
And such as trust in him, He'll never forsake. Therefore, as the Psalmist Says, Psalm 55.22. Cast thy burden upon the Lord, and he shall sustain thee.
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This may seem a riddle to some, how giving away should be a means to encrease our estate: Yet so it is; Prov. 11.25. The liberal soul shall be made fat, and he that watereth shall be watered also himself.
This may seem a riddle to Some, how giving away should be a means to increase our estate: Yet so it is; Curae 11.25. The liberal soul shall be made fat, and he that Waters shall be watered also himself.
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I have read, how there was a certain charitabe Bishop of Millain, who journying with his servant, was met by some poor people that begg'd an alms of him.
I have read, how there was a certain charitabe Bishop of Millain, who journeying with his servant, was met by Some poor people that begged an alms of him.
Soon after certain Noblemen meeting the Bishop, and knowing him to be a liberal man, commanded two hundred Crowns to be given to the Bishops servant, for his Masters use.
Soon After certain Noblemen meeting the Bishop, and knowing him to be a liberal man, commanded two hundred Crowns to be given to the Bishops servant, for his Masters use.
Never any were poorer for discreetly relieving objects of charity. St. Basil saith, NONLATINALPHABET. Wells that have their water drawn, spring ever more freely.
Never any were Poorer for discreetly relieving objects of charity. Saint Basil Says,. Wells that have their water drawn, spring ever more freely.
and it shall bring in a great encrease. Giving to the poor is called a dispersing, Psal. 112.9. 2 Cor. 9.9. It is a Metaphor taken from an husbandman, that scattering his seed in the ground, hath a plentiful encrease.
and it shall bring in a great increase. Giving to the poor is called a dispersing, Psalm 112.9. 2 Cor. 9.9. It is a Metaphor taken from an husbandman, that scattering his seed in the ground, hath a plentiful increase.
And we read, how the Apostle by the example of the Macedonians, would stir up the Corinthians to a liberal contribution for the poor Saints at Jerusalem, 2 Cor. 8.1, 2, &c. The Macedonians in the depth of poverty abounded in liberality, Yea beyond their power they were willing of themselves:
And we read, how the Apostle by the Exampl of the Macedonians, would stir up the Corinthians to a liberal contribution for the poor Saints At Jerusalem, 2 Cor. 8.1, 2, etc. The Macedonians in the depth of poverty abounded in liberality, Yea beyond their power they were willing of themselves:
If there be first a willing mind it is accepted, 2 Cor. 8.12. by doing thus you may give them that which at least is as good as silver, for Prov. 10.20. The tongue of the just is as choice silver:
If there be First a willing mind it is accepted, 2 Cor. 8.12. by doing thus you may give them that which At least is as good as silver, for Curae 10.20. The tongue of the just is as choice silver:
There is that scattereth and yet encreaseth, and there is that with-holdeth more than is meet, and it tendeth to poverty. 5. Direct. Take heed of impoverishing sins.
There is that Scattereth and yet increases, and there is that withholdeth more than is meet, and it tendeth to poverty. 5. Direct. Take heed of impoverishing Sins.
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Sin lived in, brings a curse upon us, and all that belongs unto us, as you may see, Deut. 28.15, 16, &c. It is said of those Psal. 106.43. They were brought low for their iniquity.
since lived in, brings a curse upon us, and all that belongs unto us, as you may see, Deuteronomy 28.15, 16, etc. It is said of those Psalm 106.43. They were brought low for their iniquity.
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But there are some sins have poverty more especially entail'd upon them, and what these sins are you shall hear out of Gods Word, I pray you observe them to avoid them.
But there Are Some Sins have poverty more especially entailed upon them, and what these Sins Are you shall hear out of God's Word, I pray you observe them to avoid them.
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and will recover my wool and my flax given to cover her nakedness. 2. Rashness Prov. 21.5. The thoughts of the diligent tend only to plenteousness, but of every one that is hasty, onely to want. q. d.
and will recover my wool and my flax given to cover her nakedness. 2. Rashness Curae 21.5. The thoughts of the diligent tend only to plenteousness, but of every one that is hasty, only to want. q. worser.
3. Making too much hast to be rich. Prov. 28.22. He that hasteth to be rich hath an evil eye, (that is, a covetous eye) and considereth not that poverty shall come upon him.
3. Making too much haste to be rich. Curae 28.22. He that hastes to be rich hath an evil eye, (that is, a covetous eye) and Considereth not that poverty shall come upon him.
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Covetousness brings little home at last; as we say Proverbially, All covet, all lose. 4. Refusing reproof and instruction. Prov. 13.18. Poverty and shame shall be to him that refuseth instruction, but he that regardeth reproof shall be honoured.
Covetousness brings little home At last; as we say Proverbially, All covet, all loose. 4. Refusing reproof and instruction. Curae 13.18. Poverty and shame shall be to him that Refuseth instruction, but he that Regardeth reproof shall be honoured.
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5. Oppressing the poor, and giving of bribes. Prov. 22.16. He that oppresseth the poor to encrease his riches, and he that giveth to the rich, shall surely come to want.
5. Oppressing the poor, and giving of Bribes. Curae 22.16. He that Oppresses the poor to increase his riches, and he that gives to the rich, shall surely come to want.
He that oppresseth the poor, and bribes the rich, that he may do it more securely (a thing oft practised by men of no conscience) such a person shall not long thrive by it.
He that Oppresses the poor, and Bribes the rich, that he may do it more securely (a thing oft practised by men of no conscience) such a person shall not long thrive by it.
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6. Idleness. Prov. 6.9, 10, 11. How long wilt thou sleep, O sluggard? When wilt thou arise out of thy sleep? Yet a little sleep, a little slumber (saith the sluggard) a little folding of the hands to sleep:
6. Idleness. Curae 6.9, 10, 11. How long wilt thou sleep, Oh sluggard? When wilt thou arise out of thy sleep? Yet a little sleep, a little slumber (Says the sluggard) a little folding of the hands to sleep:
It shall come suddenly, certainly, and painfully) and thy want as an armed man, so as it cannot be resisted. See likewise Prov. 13.4. and 18.9. and 20.4.
It shall come suddenly, Certainly, and painfully) and thy want as an armed man, so as it cannot be resisted. See likewise Curae 13.4. and 18.9. and 20.4.
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He that tilleth his land shall have plenty of bread, but he that followeth after vain persons (and so neglects his business, which he must needs do) shall have poverty enough.
He that Tilleth his land shall have plenty of bred, but he that follows After vain Persons (and so neglects his business, which he must needs do) shall have poverty enough.
8. Talkativeness, as lying, slandering, railing, talking of other folks business, which concerns us not, &c. Prov. 14.23. The talk of the lips tend only to penury. 9. Pride. Prov. 29.23. A mans pride shall bring him low.
8. Talkativeness, as lying, slandering, railing, talking of other folks business, which concerns us not, etc. Curae 14.23. The talk of the lips tend only to penury. 9. Pride. Curae 29.23. A men pride shall bring him low.
Pride is a costly sin, a consumer of a considerable estate in a short time. See 1 Tim. 2.9. and 1 Pet. 3.3. Besides, God resisteth the proud person, Jam. 4.6.
Pride is a costly since, a consumer of a considerable estate in a short time. See 1 Tim. 2.9. and 1 Pet. 3.3. Beside, God Resisteth the proud person, Jam. 4.6.
how then should he prosper? 10. And lastly. Sensuality and love of pleasures, as Hawking, Hunting, Gaming, Gluttony, Drunkenness, Whoring, &c. Prov. 21.17. He that loveth pleasure, shall be a poor man:
how then should he prosper? 10. And lastly. Sensuality and love of pleasures, as Hawking, Hunting, Gaming, Gluttony, drunkenness, Whoring, etc. Curae 21.17. He that loves pleasure, shall be a poor man:
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for the Drunkard and the Glutton shall come to poverty, and drousiness shall cloath a man with rags. Prov. 6.26. By means of a whorish woman a man is brought to a piece of bread. So Prov. 29.3. He that keepeth company with Harlots, spends his substance.
for the Drunkard and the Glutton shall come to poverty, and drowsiness shall cloth a man with rags. Curae 6.26. By means of a whorish woman a man is brought to a piece of bred. So Curae 29.3. He that Keepeth company with Harlots, spends his substance.
When we obey him, we are in a fair way to have a supply from him. Mat. 6.33. Seek ye first (saith Christ) the Kingdom of God, and his Righteousness, and all these things shall be added unto you, the Greek word NONLATINALPHABET signifies, shall be cast in as overplus.
When we obey him, we Are in a fair Way to have a supply from him. Mathew 6.33. Seek you First (Says christ) the Kingdom of God, and his Righteousness, and all these things shall be added unto you, the Greek word signifies, shall be cast in as overplus.
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A good Master provides for his Servants, though never so many, Luke 15.17. Surely then God will provide for his Servants. Rom. 8.32. He that spared not his Son, but delivered him up for us all:
A good Master provides for his Servants, though never so many, Lycia 15.17. Surely then God will provide for his Servants. Rom. 8.32. He that spared not his Son, but Delivered him up for us all:
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And in the midst of most dismal appearance of event he made this constant motto, NONLATINALPHABET, even this for good. God knows what is best for thee,
And in the midst of most dismal appearance of event he made this constant motto,, even this for good. God knows what is best for thee,
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and if thou belongest to him, he is more tender over thee, then a Mother over her sucking Child, Isa. 49.15. and what thou thinkest a means of thy undoing, saveth thee.
and if thou belongest to him, he is more tender over thee, then a Mother over her sucking Child, Isaiah 49.15. and what thou Thinkest a means of thy undoing, Saveth thee.
and his heart was lift up in the wayes of God. Usually it is with us, as it was with Uzziah, 2 Chr. 26.16. who when he was strong (and prospered) his heart was lifted up to his destruction.
and his heart was lift up in the ways of God. Usually it is with us, as it was with Uzziah, 2 Christ 26.16. who when he was strong (and prospered) his heart was lifted up to his destruction.
Salvian speaking of riches, saith, Impedimenta sunt, non adjumenta; onera, non subsidia: possessione enim & usu opum, non suffulcitur Religio, sed evertitur.
Salvian speaking of riches, Says, Impedimenta sunt, non adjumenta; Onera, non Subsidia: possession enim & usu opum, non suffulcitur Religio, sed evertitur.
And a little after, saith he, Bona & putantur & appellantur, ac per hoc fallunt homines nomine praesentium bonorum, cum sint causae malorum aeternorum.
And a little After, Says he, Bona & putantur & appellantur, ac per hoc fallunt homines nomine praesentium Bonorum, cum sint causae malorum aeternorum.
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Riches are called thick clay, by the Prophet, Hab. 2.6. They are, as St. Austine calleth them, Viscus pennarum Spiritualium, As Bird-lime to the wings of the Soul, hindring it from soaring above.
Riches Are called thick clay, by the Prophet, Hab. 2.6. They Are, as Saint Augustine calls them, Viscus pennarum Spiritual, As Birdlime to the wings of the Soul, hindering it from soaring above.
How hardly shall a rich man enter into the Kingdom of Heaven, Mat. 19.23, 24. so 2 Tim. 6.9. They that will be rich, fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.
How hardly shall a rich man enter into the Kingdom of Heaven, Mathew 19.23, 24. so 2 Tim. 6.9. They that will be rich, fallen into temptation and a snare, and into many foolish and hurtful Lustiest, which drown men in destruction and perdition.
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Crescit cum prosperitate vitiositas, prosperity makes few men better, it makes many men worse. But more particularly, I shall mention several sins that plenty and prosperity expose men to: As
Crescit cum prosperitate vitiositas, Prosperity makes few men better, it makes many men Worse. But more particularly, I shall mention several Sins that plenty and Prosperity expose men to: As
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2. To creature confidence: So 1 Tim. 6.17. we must charge rich men, that they be not high minded, so that they trust not in uncertain riches, which they are apt to do; thus did Doeg, Psal. 52.7.
2. To creature confidence: So 1 Tim. 6.17. we must charge rich men, that they be not high minded, so that they trust not in uncertain riches, which they Are apt to do; thus did Doeg, Psalm 52.7.
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3. To oppression: see Psal. 73.3, 4, 5, 6, 7, 8. So Amos in his herds-mans dialect, calls the rich and great ones of Samaria, Kine of Bashan, they were fat and frolick,
3. To oppression: see Psalm 73.3, 4, 5, 6, 7, 8. So Amos in his herds-mans dialect, calls the rich and great ones of Samaria, Kine of Bashan, they were fat and frolic,
and uncharitable to fainting David and his company, 1 Sam. 25.10, 11. so the rich man denied Lazarus relief, Luke 16.19, 20, 21. Pity it is (yet usually so it is) that the more men have, the more they would have,
and uncharitable to fainting David and his company, 1 Sam. 25.10, 11. so the rich man denied Lazarus relief, Lycia 16.19, 20, 21. Pity it is (yet usually so it is) that the more men have, the more they would have,
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and the less they'l part with. Yea they are not only uncharitable, but cruel too, Psal. 73.6. Violence (or cruelty) covers them as a garment. So Prov. 18.23. The rich answereth roughly. They are rough in their speeches and carriage to the poor. So Jam. 5.6.
and the less They'll part with. Yea they Are not only uncharitable, but cruel too, Psalm 73.6. Violence (or cruelty) covers them as a garment. So Curae 18.23. The rich Answers roughly. They Are rough in their Speeches and carriage to the poor. So Jam. 5.6.
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but so soon as they and their possessions were encreased, they grew contentious, Gen. 13.7, 8.9. Wealth parted those, whom neither Adversity, nor Famine, nor Exile could part asunder. So Jam. 2.6.
but so soon as they and their possessions were increased, they grew contentious, Gen. 13.7, 8.9. Wealth parted those, whom neither Adversity, nor Famine, nor Exile could part asunder. So Jam. 2.6.
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Soul, take thine ease, thou hast goods laid up for many years; Eat, drink, and be merry. So Luke 16.19. Dives fared sumptuously every day. So Isa. 56.12. and Amos 6.4, 5, 6.
Soul, take thine ease, thou hast goods laid up for many Years; Eat, drink, and be merry. So Lycia 16.19. Dives fared sumptuously every day. So Isaiah 56.12. and Amos 6.4, 5, 6.
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and followed strange flesh, Jude 7. Where there is no want, usually there is much wantonness, Jam. 5.1, 5 compared, Ye have lived in pleasure on the Earth,
and followed strange Flesh, U^de 7. Where there is no want, usually there is much wantonness, Jam. 5.1, 5 compared, You have lived in pleasure on the Earth,
and been wanton, ye have nourished your hearts as in a day of slaughter. 7. To Security. Psal. 30.6. In my prosperity I said I shall never be moved. So Jer. 22.21. I spake unto thee in thy prosperity, but thou saidst, I will not hear. So Prov. 1.24, 31 compared. 8. And lastly.
and been wanton, you have nourished your hearts as in a day of slaughter. 7. To Security. Psalm 30.6. In my Prosperity I said I shall never be moved. So Jer. 22.21. I spoke unto thee in thy Prosperity, but thou Said, I will not hear. So Curae 1.24, 31 compared. 8. And lastly.
To contempt of God, his Word and Judgments. As Exod. 5.2. Job 21.14, 15. Psal. 55.19. Prov. 30.8, 9. Amos 6.3. You see what abundance of sins rich men are exposed to.
To contempt of God, his Word and Judgments. As Exod 5.2. Job 21.14, 15. Psalm 55.19. Curae 30.8, 9. Amos 6.3. You see what abundance of Sins rich men Are exposed to.
I shall name several Graces that Poverty is a means to set a work: As, 1. Faith. In Poverty God saith, Let the Widows trust in me, Jer. 49.11. so Zeph. 3.12.
I shall name several Graces that Poverty is a means to Set a work: As, 1. Faith. In Poverty God Says, Let the Widows trust in me, Jer. 49.11. so Zephaniah 3.12.
and they shall trust in the Name of the Lord. 1 Tim. 5.5. She that is a Widow indeed, and desolate, trusteth in God. So Jam. 2.5. God hath chosen the Poor of this World rich in Faith.
and they shall trust in the Name of the Lord. 1 Tim. 5.5. She that is a Widow indeed, and desolate, Trusteth in God. So Jam. 2.5. God hath chosen the Poor of this World rich in Faith.
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When we have little, and know not how to get more, then to depend on invisible bounty, is a true and noble act of Faith. 2. Prayer. 1 Tim. 5.5. She that is a Widow indeed, and desolate, not only trusteth in God, but continueth in supplications and prayers night and day.
When we have little, and know not how to get more, then to depend on invisible bounty, is a true and noble act of Faith. 2. Prayer. 1 Tim. 5.5. She that is a Widow indeed, and desolate, not only Trusteth in God, but Continueth in supplications and Prayers night and day.
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and was in great want, he thinks seriously of returning to his Father's house, Luke 15.14, &c. St. Paul in Poverty is willing to be gone, Phil. 1.23. Waters of Affliction, as the Waters to the Ark, mount us nearer Heaven.
and was in great want, he thinks seriously of returning to his Father's house, Lycia 15.14, etc. Saint Paul in Poverty is willing to be gone, Philip 1.23. Waters of Affliction, as the Waters to the Ark, mount us nearer Heaven.
5. Humility. God led the Israelites through the Wilderness to humble them, Deut. 8.16. God sees a Wilderness, a desolate condition may be a means to humble thee.
5. Humility. God led the Israelites through the Wilderness to humble them, Deuteronomy 8.16. God sees a Wilderness, a desolate condition may be a means to humble thee.
Sure I am the Wormwood of Poverty is a proper remedy for an high and lofty spirit, Lam. 3.19, 20. Poverty clips the wings of Pride, and keeps the heart humble. 6. Patience. Rom. 5.3. We glory in tribulations, knowing that tribulation worketh patience.
Sure I am the Wormwood of Poverty is a proper remedy for an high and lofty Spirit, Lam. 3.19, 20. Poverty clips the wings of Pride, and keeps the heart humble. 6. Patience. Rom. 5.3. We glory in tribulations, knowing that tribulation works patience.
St. John the Divine, speaking of the Saints sufferings, saith, Here is the Patience, and Faith of the Saints, Rev. 13.10. The meaning is, here is matter for their Patience and Faith to be exercised about. Jam. 5.11. Ye have heard of the Patience of Job.
Saint John the Divine, speaking of the Saints sufferings, Says, Here is the Patience, and Faith of the Saints, Rev. 13.10. The meaning is, Here is matter for their Patience and Faith to be exercised about. Jam. 5.11. You have herd of the Patience of Job.
God therefore by sending Poverty, teacheth a Lesson of Frugality, to gather up the fragments that remain, that nothing be lost, Joh. 6.12. 8. And lastly, Constancy and sincerity of your love to God.
God Therefore by sending Poverty, Teaches a lesson of Frugality, to gather up the fragments that remain, that nothing be lost, John 6.12. 8. And lastly, Constancy and sincerity of your love to God.
And wilt thou say thou art utterly undone, when God by this affliction would prevent thy coming thither? 1 Cor. 11.32. When we are judged we are chastened of the Lord, that we should not be condemned with the world.
And wilt thou say thou art utterly undone, when God by this affliction would prevent thy coming thither? 1 Cor. 11.32. When we Are judged we Are chastened of the Lord, that we should not be condemned with the world.
God saith, he will do us no hurt, Jer. 25.6. He sees it needful for you to be thus afflicted, 1 Pet. 1.6. For a season (if need be) ye are in heaviness through manifold temptations.
God Says, he will do us no hurt, Jer. 25.6. He sees it needful for you to be thus afflicted, 1 Pet. 1.6. For a season (if need be) you Are in heaviness through manifold temptations.
It is good for me (saith David) that I have been afflicted, Psal. 119.71. Volo mihi irascare Pater misericordiarum, sed illâ irâ quâ corrigis devium, non quâ excludis, curiâ.
It is good for me (Says David) that I have been afflicted, Psalm 119.71. Volo mihi irascare Pater Misericordiarum, sed illâ irâ quâ corrigis devium, non quâ excludis, curiâ.
Moreover, the greatest Mercies have oft-times issued from the womb of greatest Disappointments. How ill does Jacob resent Josephs absence, Gen. 37. latter end. & 42.36.
Moreover, the greatest mercies have ofttimes issued from the womb of greatest Disappointments. How ill does Jacob resent Josephs absence, Gen. 37. latter end. & 42.36.
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Nay we read that Joseph himself was sold, Gen. 37. and after that cast into Prison, Gen. 39. What could Joseph expect but utter ruine, Retrò omnia, all things went so cross and ill-favoured with him!
Nay we read that Joseph himself was sold, Gen. 37. and After that cast into Prison, Gen. 39. What could Joseph expect but utter ruin, Retrò omnia, all things went so cross and ill-favoured with him!
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yet Divine Providence so ordered the matter, that Joseph is advanced, Religion propagated in Aegypt, and the Reliques of the Church preserved in a time of great Famine, Gen. 50.20.
yet Divine Providence so ordered the matter, that Joseph is advanced, Religion propagated in Egypt, and the Relics of the Church preserved in a time of great Famine, Gen. 50.20.
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Patitur eum in Carcere aliquantulum sudare, laborare, clamare, precari, lachrymari, ut eum in pietate probè exerceat, tandem verò Carcerem in salutem ejus convertit, nisi enim in Carcerem & quidem Regium fuisset conjectus, non innotuisset Regi,
Patitur Eum in Carcere Aliquantulum sudare, laborare, clamare, precari, lachrymari, ut Eum in Piate probè exerceat, tandem verò Carcerem in salutem His Convertit, nisi enim in Carcerem & quidem Regium fuisset conjectus, non innotuisset King,
39. It was a great mercy for Israel to be in the Wilderness, for that was the right way to Canaan: And though God suffered them there to meet with much hardship,
39. It was a great mercy for Israel to be in the Wilderness, for that was the right Way to Canaan: And though God suffered them there to meet with much hardship,
yet it was to humble them, to prove them, and do do them good at their latter end, Deut. 8.15, 16. yet they thought and concluded, they were brought to be slain, Exod. 16.2, 3. Num. 14.2, 3. & 20.4. One attempting to kill Prometheus the Thessalian, [ Tully reports the like of Phereus Jason; Sic casu fortuito Phereo Jasoni profuit hostis, qui gladio vomicam ejus aperuit, quam sanare medici non poterant.
yet it was to humble them, to prove them, and do do them good At their latter end, Deuteronomy 8.15, 16. yet they Thought and concluded, they were brought to be slave, Exod 16.2, 3. Num. 14.2, 3. & 20.4. One attempting to kill Prometheus the Thessalian, [ Tully reports the like of Phereus Jason; Sic casu fortuito Phereo Jasoni profuit hostis, qui Gladio vomicam His aperuit, quam sanare medici non poterant.
As Josephs Cup was put in Benjamins Sack, whom he most loved, so the Cup of Affliction is the Lot of God's most affected Children, Prov. 3.12. & 27.6. Heb. 12.9, 10. Rev. 3.19. Et cum blandiris Pater es, & Pater es cum caedis;
As Josephs Cup was put in Benjamites Sack, whom he most loved, so the Cup of Affliction is the Lot of God's most affected Children, Curae 3.12. & 27.6. Hebrew 12.9, 10. Rev. 3.19. Et cum blandiris Pater es, & Pater es cum caedis;
The Cross is the way to the Crown; Via, non Causa. 2 Cor. 4.17. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory.
The Cross is the Way to the Crown; Via, non Causa. 2 Cor. 4.17. For our Light affliction, which is but for a moment, works for us a Far more exceeding and Eternal weight of glory.
yet divine Wisdom and Goodness will so order the matter, that they shall in the end be both pleasing and profitable. Jam. 1.2. My brethren count it all joy, when ye fall into divers temptations:
yet divine Wisdom and goodness will so order the matter, that they shall in the end be both pleasing and profitable. Jam. 1.2. My brothers count it all joy, when you fallen into diverse temptations:
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for when he is tried, he shall receive the Crown of Life, which the Lord hath promised to them that love him. Indeed we read, Psal. 36.6. Gods judgements are a great deep. And again, Psal. 77.19. Gods way is in the Sea, and his path in the great waters, and his footsteps are not known.
for when he is tried, he shall receive the Crown of Life, which the Lord hath promised to them that love him. Indeed we read, Psalm 36.6. God's Judgments Are a great deep. And again, Psalm 77.19. God's Way is in the Sea, and his path in the great waters, and his footsteps Are not known.
of which you read, Exod, 14.28, 29. Others apply the words to the interchangable passages of Providence, in reference to his Church, the administration of the World, and of every mans Salvation. And so Rom. 11.33. How unsearchable are his judgements, and his ways past finding out!
of which you read, Exod, 14.28, 29. Others apply the words to the interchangeable passages of Providence, in Referente to his Church, the administration of the World, and of every men Salvation. And so Rom. 11.33. How unsearchable Are his Judgments, and his ways passed finding out!
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Gods wayes are many times, cryptical, full of Meanders, we cannot trace them, they are a compendious heap of intricacies, oft going contrary to mans judgment and expectation,
God's ways Are many times, cryptical, full of Meanders, we cannot trace them, they Are a compendious heap of intricacies, oft going contrary to men judgement and expectation,
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I end this with that of the Psalmist, Psal. 25.10. All the pathes of the Lord (how rugged and severe soever to flesh and blood) are mercy and truth to such as keep his Covenant and his testimonies.
I end this with that of the Psalmist, Psalm 25.10. All the paths of the Lord (how rugged and severe soever to Flesh and blood) Are mercy and truth to such as keep his Covenant and his testimonies.
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Another crys out, This relation of mine dyed in the best of his age, in the prime of his strength, in the acuteness of his parts, his Sun set at noonday;
another cries out, This Relation of mine died in the best of his age, in the prime of his strength, in the acuteness of his parts, his Sun Set At noonday;
Nay the very strength of the years of an Old man is labour and sorrow, saith Moses, Psal. 90.10. Old people are oft-times a trouble to themselves and others. 3. And lastly, consid.
Nay the very strength of the Years of an Old man is labour and sorrow, Says Moses, Psalm 90.10. Old people Are ofttimes a trouble to themselves and Others. 3. And lastly, Consider.
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The Godly cease not to be Men by becoming Christians: as men they are sometimes afraid of Death, which is, NONLATINALPHABET, Malum corruptivum, destructive to nature.
The Godly cease not to be Men by becoming Christians: as men they Are sometime afraid of Death, which is,, Malum corruptivum, destructive to nature.
See Isa. 54.7, 8. The holy Ghost, the comforter, where he once takes possession, abides for ever, John 14.16. 2. Consid. Our Saviour Christ, He who was the only begotten Son, in whom alone God was well pleased, Mat. 3. last. As he had not alwayes a sence and feeling of Gods love, Mat. 27.46. so, nor of spiritual and heavenly joy, Mat. 26.38, 39. His soul was exceeding sorrowful.
See Isaiah 54.7, 8. The holy Ghost, the comforter, where he once Takes possession, abides for ever, John 14.16. 2. Consider Our Saviour christ, He who was the only begotten Son, in whom alone God was well pleased, Mathew 3. last. As he had not always a sense and feeling of God's love, Mathew 27.46. so, nor of spiritual and heavenly joy, Mathew 26.38, 39. His soul was exceeding sorrowful.
NONLATINALPHABET, declarat animum undique moerore obsessum & circumvallatum; His soul was besieged with grief, and sorrow compassed it about; So Luke 22.44. He was in an agony.
, Declarat animum undique moerore obsessum & circumvallatum; His soul was besieged with grief, and sorrow compassed it about; So Lycia 22.44. He was in an agony.
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3. And lastly, Consid. Though a good man seem to dye comfortless, yet his end is comfortable, Ps. 37.37. Mark the perfect man, and behold the upright, for the end of that man is peace.
3. And lastly, Consider Though a good man seem to die comfortless, yet his end is comfortable, Ps. 37.37. Mark the perfect man, and behold the upright, for the end of that man is peace.
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If peace did not enter into him whilst living, yet being dead, he enters into peace. Isa. 57.2. He shall enter into peace, that walks in his uprightness.
If peace did not enter into him while living, yet being dead, he enters into peace. Isaiah 57.2. He shall enter into peace, that walks in his uprightness.
Jacob blessed his Sons, Gen. 49. so Heb. 11.21. See the sweet carriage and pious discourses of Moses a little before his departure, Deut. 31, 32, 33, Chapt. So Joshua dying, exhorts the people to obedience, Jos. 23.14.
Jacob blessed his Sons, Gen. 49. so Hebrew 11.21. See the sweet carriage and pious discourses of Moses a little before his departure, Deuteronomy 31, 32, 33, Chapter So joshua dying, exhorts the people to Obedience, Jos. 23.14.
So blessed Peter, about to put off his tabernacle, ceaseth not to give good instructions and exhortations, 2 Pet. 1.13, 14, 15. Such serious discourses of dying Christians,
So blessed Peter, about to put off his tabernacle, ceases not to give good instructions and exhortations, 2 Pet. 1.13, 14, 15. Such serious discourses of dying Christians,
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as they instruct by standers, and make deepest impressions upon their spirits, so they afford abundance of comfort to living Friends to see so blessed a departure.
as they instruct by standers, and make Deepest impressions upon their spirits, so they afford abundance of Comfort to living Friends to see so blessed a departure.
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and raving unseemly speeches and carriage (if they proceeded onely from the person while sick) did not proceed ex animo, but ex animi morbo; they proceeded not so much from the person,
and raving unseemly Speeches and carriage (if they proceeded only from the person while sick) did not proceed ex animo, but ex animi morbo; they proceeded not so much from the person,
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as from his distemper, fuming up into the brain, or from want of sleep, &c. So it was with Job, that God boasts of for his Servant as a Nonsuch, Job 1.8. & 2.3. when he was sadly diseased in body, he was sadly distemper'd in mind;
as from his distemper, fuming up into the brain, or from want of sleep, etc. So it was with Job, that God boasts of for his Servant as a Nonsuch, Job 1.8. & 2.3. when he was sadly diseased in body, he was sadly distempered in mind;
for in chap. 3. he curseth the day of his birth: and chap. 6. so chap. 9. wisheth God would destroy him, and cut him off. And Job 13.14. like a mad-man, he takes his flesh in his teeth. And chap. 16.9. he said God hated him. What unseemly speeches and carriage were in this good man in the time of his sickness!
for in chap. 3. he Curseth the day of his birth: and chap. 6. so chap. 9. wishes God would destroy him, and Cut him off. And Job 13.14. like a madman, he Takes his Flesh in his teeth. And chap. 16.9. he said God hated him. What unseemly Speeches and carriage were in this good man in the time of his sickness!
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Asaph behaves himself as strangely, see Psal 77.7, &c. but these desperat words proceded from him in his sickness, v. 2. Such speeches as these proceed not from the disposition of the heart,
Asaph behaves himself as strangely, see Psalm 77.7, etc. but these desperate words proceeded from him in his sickness, v. 2. Such Speeches as these proceed not from the disposition of the heart,
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when either the Choler shooting up into the head, or the disease working furiously upon the tender vital parts, the party may dye strangely, talk idely, &c. nay, he may have his face and mouth drawn awry,
when either the Choler shooting up into the head, or the disease working furiously upon the tender vital parts, the party may die strangely, talk idly, etc. nay, he may have his face and Mouth drawn awry,
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whereas Calvin was miserably wrack'd before he dyed, having the Gout, Feaver and Cholick all at one time. Nah. 1.3. The Lord hath his way in the Whirlwind.
whereas calvin was miserably wracked before he died, having the Gout, Fever and Cholic all At one time. Nah. 1.3. The Lord hath his Way in the Whirlwind.
Christ himself dyed the death of the Cross, which was a painful as well as a shameful death, Phil. 2.6, 7, 8. Heb. 12.2. Naboth was stoned, 1 Kin. 21.13. so was Zacharias, 2 Chron. 24.22. and the Protomartyr St. Stephen, Act. 7.59.
christ himself died the death of the Cross, which was a painful as well as a shameful death, Philip 2.6, 7, 8. Hebrew 12.2. Naboth was stoned, 1 Kin. 21.13. so was Zacharias, 2 Chronicles 24.22. and the Protomartyr Saint Stephen, Act. 7.59.
You may read, Heb. 11. (that Chapter is a little Martyrology) ver. 35, 36, 37. how some were tortured, scourged, stoned, sawn asunder, slain with the sword, &c. Mr. Fox, or Mr. Clark in his Martyrology will tell you, that many Martyrs had their skins pulled off, joynts racked, bodies torn in pieces, &c. willing to endure for Christ's sake what the wit of man could invent, or cruelty impose.
You may read, Hebrew 11. (that Chapter is a little Martyrology) for. 35, 36, 37. how Some were tortured, scourged, stoned, sawn asunder, slave with the sword, etc. Mr. Fox, or Mr. Clark in his Martyrology will tell you, that many Martyrs had their skins pulled off, Joints racked, bodies torn in Pieces, etc. willing to endure for Christ's sake what the wit of man could invent, or cruelty impose.
You find David in Psal. 38. lying under God's afflicting hand, what servent ejaculations he sent up towards the Throne of Grace. So Asaph Ps. 77.2. In the day of his trouble sought the Lord.
You find David in Psalm 38. lying under God's afflicting hand, what servient ejaculations he sent up towards the Throne of Grace. So Asaph Ps. 77.2. In the day of his trouble sought the Lord.
Methinks the sad groans of a dying Friend are sufficient to dissolve an heart of stone into prayers and tears, especially godly Friends would pray fervently for him:
Methinks the sad groans of a dying Friend Are sufficient to dissolve an heart of stone into Prayers and tears, especially godly Friends would pray fervently for him:
We reade how Aeneas kept his bed eight years, and was sick of the Palsie, Act. 9.33. We read of one that had an issue of blood twelve years, Mat. 9.20.
We read how Aeneas kept his Bed eight Years, and was sick of the Palsy, Act. 9.33. We read of one that had an issue of blood twelve Years, Mathew 9.20.
and had suffered many things of many Physicians, and had spent all that she had, and was nothing bettered, but rather grew worse, Mark 5.26. So John 5.5. there we read of one that had an infirmity thirty eight years.
and had suffered many things of many Physicians, and had spent all that she had, and was nothing bettered, but rather grew Worse, Mark 5.26. So John 5.5. there we read of one that had an infirmity thirty eight Years.
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5. And lastly, Consider, Thy Friend is now at rest. Rev. 14.13. Let them die of never so cruel a death, if they die in the favour of God, they are blessed, for they rest from their labours.
5. And lastly, Consider, Thy Friend is now At rest. Rev. 14.13. Let them die of never so cruel a death, if they die in the favour of God, they Are blessed, for they rest from their labours.
It may be thou grievedst but little whilest thy Friend laboured for rest, and wilt thou grieve much when he rests from his labours? Whilst thy Friend was ground with the Stone,
It may be thou grievedst but little whilst thy Friend laboured for rest, and wilt thou grieve much when he rests from his labours? While thy Friend was ground with the Stone,
and it was thy duty to sympathize with him, Rom. 12.15. but being dead he is at rest, Isa. 57.2. (for death to a Child of God is but a sleep, Joh. 11.11, 12, 13. so Act. 7.60.) and being buried he hath laid his head upon the lap of his mother, (for so the Earth is called Job 1.21.) to be awakened again at the last Trump, to the everlasting comfort both of soul and body:
and it was thy duty to sympathise with him, Rom. 12.15. but being dead he is At rest, Isaiah 57.2. (for death to a Child of God is but a sleep, John 11.11, 12, 13. so Act. 7.60.) and being buried he hath laid his head upon the lap of his mother, (for so the Earth is called Job 1.21.) to be awakened again At the last Trump, to the everlasting Comfort both of soul and body:
The Church, our careful Mother, hath taught us as much in the Funerals of the Dead, We give thee hearty thanks for that it hath pleased thee to deliver this our Brother (or Sister) out of the miseries of this sinful world.
The Church, our careful Mother, hath taught us as much in the Funerals of the Dead, We give thee hearty thanks for that it hath pleased thee to deliver this our Brother (or Sister) out of the misery's of this sinful world.
See how sadly Jacob takes the supposed death of his son Joseph; upon the sight of his bloudy coat, he too rashly concluded his son was dead, that he was devoured by some cruel beast:
See how sadly Jacob Takes the supposed death of his son Joseph; upon the sighed of his bloody coat, he too rashly concluded his son was dead, that he was devoured by Some cruel beast:
And the Text tells you, Gen. 37.33, 34. He rent his cloaths, in token, as Pareus saith upon the place, that his heart was rent through with sorrow, and he put on sackcloth, a coarse and sorry stuff which was the usual Mourning-Weed in those times:
And the Text tells you, Gen. 37.33, 34. He rend his clothes, in token, as Pareus Says upon the place, that his heart was rend through with sorrow, and he put on Sackcloth, a coarse and sorry stuff which was the usual Mourning-Weed in those times:
& unexpectedly, being kill'd by Absalom, 2 Sam. 13.28, &c. And we reade how the true Mother of the living Child had rather her Adversary should have the comfort of her Child,
& unexpectedly, being killed by Absalom, 2 Sam. 13.28, etc. And we read how the true Mother of the living Child had rather her Adversary should have the Comfort of her Child,
And in that appeared both the truth of her affection towards it, and that she was the true Mother of it, v. 27. Job hearing the heavy tydings of the sudden death of his Children, could no longer contain,
And in that appeared both the truth of her affection towards it, and that she was the true Mother of it, v. 27. Job hearing the heavy tidings of the sudden death of his Children, could no longer contain,
So that good King Josiah, 2 King. 22.19, 20. was suddenly cut off in War, 2 King. 23.29, 30. So the Prophet that came out of Judah (whether Shemaiah, mentioned 1 King. 12.22.
So that good King Josiah, 2 King. 22.19, 20. was suddenly Cut off in War, 2 King. 23.29, 30. So the Prophet that Come out of Judah (whither Shemaiah, mentioned 1 King. 12.22.
and slew him, v. 24. So blessed Stephen, stoned in a popular fury, was put to a sudden and violent death, Act. 7.57, 59. Let us not conclude any to be in a damnable state, meerly because they die suddenly.
and slew him, v. 24. So blessed Stephen, stoned in a popular fury, was put to a sudden and violent death, Act. 7.57, 59. Let us not conclude any to be in a damnable state, merely Because they die suddenly.
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Indeed God threatens the Wicked with sudden destruction, as Job 15.32, 33, 34. so Job 22.15, 16. Psal. 37.35, 36, 38. & 55.23. Prov. 10.27. Eccl. 7.17. and elsewhere.
Indeed God threatens the Wicked with sudden destruction, as Job 15.32, 33, 34. so Job 22.15, 16. Psalm 37.35, 36, 38. & 55.23. Curae 10.27. Ecclesiastes 7.17. and elsewhere.
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All things come alike to all, there is one event to the Righteous and to the Wicked, &c. The Barbarians seeing the Viper on Pauls hand (thinking the venom would presently have invaded his heart and vital spirits,
All things come alike to all, there is one event to the Righteous and to the Wicked, etc. The Barbarians seeing the Viper on Paul's hand (thinking the venom would presently have invaded his heart and vital spirits,
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so that he would have died presently) rashly concluded him to be a Murtherer, and that Divine vengeance would not suffer him to live, Act. 28.3, 4, 6. Let not Christians (like these Barbarians) be rash censurers of any that dye suddenly, seeing that Gods dear and peculiar People may dye so.
so that he would have died presently) rashly concluded him to be a Murderer, and that Divine vengeance would not suffer him to live, Act. 28.3, 4, 6. Let not Christians (like these Barbarians) be rash censurers of any that die suddenly, seeing that God's dear and peculiar People may die so.
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Octavius Augustus, as oft as he heard of any man that had a quick passage out of this world, with little sense of pain, he wished for himself and his (NONLATINALPHABET, Similem, Sueton.) such an easie death.
Octavius Augustus, as oft as he herd of any man that had a quick passage out of this world, with little sense of pain, he wished for himself and his (, Similem, Suetonius) such an easy death.
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That monster of cruelty, Caius Caligula, would not permit those that he put to death to be speedily dispatched, his command was this, Ita feri, ut se mori sentiat.
That monster of cruelty, Caius Caligula, would not permit those that he put to death to be speedily dispatched, his command was this, Ita Feri, ut se Mori sentiat.
And Erasmus, somewhere saith, (Si pio homini deligere fas esset mortis genus, nullum arbitror magis optandum quàm subitum.) If it were lawful for a godly man to choose the manner of his death, I think a sudden death most to be desired;
And Erasmus, somewhere Says, (Si Pious Homini deligere fas esset mortis genus, nullum arbitror magis optandum quàm subitum.) If it were lawful for a godly man to choose the manner of his death, I think a sudden death most to be desired;
Sad indeed it is to dye as Onan, Absalom, Amnon, Ananias and Sapphira, and several others that we read of in Scripture, who were suddenly snatcht away in their wickedness, From such a sudden death, Good Lord deliver us;
Sad indeed it is to die as Onan, Absalom, Amnon, Ananias and Sapphira, and several Others that we read of in Scripture, who were suddenly snatched away in their wickedness, From such a sudden death, Good Lord deliver us;
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for it prevents much torturing pain, which others met with upon their beds of languishment: and besides this, it is a speedy passage into Life Eternal.
for it prevents much torturing pain, which Others met with upon their Beds of languishment: and beside this, it is a speedy passage into Life Eternal.
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God ordaineth our end by an immutable decree, See Jer. 43.11. When he commeth, he shall smite the Land of Egypt, and deliver such as are for death to death;
God ordaineth our end by an immutable Decree, See Jer. 43.11. When he comes, he shall smite the Land of Egypt, and deliver such as Are for death to death;
This intimates, that by the Providence of the Lord, who did set that King on work, several persons in their times are determined to their several ends.
This intimates, that by the Providence of the Lord, who did Set that King on work, several Persons in their times Are determined to their several ends.
We must not attribute any friends death, as the Philistines would their destruction, to Chance, 1 Sam. 6.9. Homer, speaking of Achilles, that slew many worthy Grecians, saith, — NONLATINALPHABET. Iliad.
We must not attribute any Friends death, as the philistines would their destruction, to Chance, 1 Sam. 6.9. Homer, speaking of Achilles, that slew many worthy Greeks, Says, —. Iliad.
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A certain man drew a Bow at a venture (or according to the Orig. in his Simplicity, 2 Sam. 15.11.) not intending to bit Ahab, yet God's purpose was to have Ahab slain,
A certain man drew a Bow At a venture (or according to the Origin in his Simplicity, 2 Sam. 15.11.) not intending to bit Ahab, yet God's purpose was to have Ahab slave,
and Pontius Pilate, with the Gentiles and People of Israel, were gathered together, for to do whatsoever thy hand and thy counsel (that is, power and providence) determined before to be done.
and Pontius Pilate, with the Gentiles and People of Israel, were gathered together, for to do whatsoever thy hand and thy counsel (that is, power and providence) determined before to be done.
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God works by them, Psal. 17.13, 14. Old Eli saw Gods hand in the violent and untimely death of his two sons Hophni and Phineas, and he took it patiently; 1 Sam. 3.18. It is the Lord, let him do what seems him good.
God works by them, Psalm 17.13, 14. Old Eli saw God's hand in the violent and untimely death of his two Sons Hophni and Phinehas, and he took it patiently; 1 Sam. 3.18. It is the Lord, let him do what seems him good.
Great pits were digged where the dead lay together, as Sampson said of the slaughtered Philistines, by heaps upon heaps, Judg. 15.16. A sad time God knows they had, Bells sadly toling, People sadly sighing, crying, dying.
Great pits were dug where the dead lay together, as Sampson said of the slaughtered philistines, by heaps upon heaps, Judges 15.16. A sad time God knows they had, Bells' sadly toling, People sadly sighing, crying, dying.
1. Consid. Gods dear servants have lain under such distempers. Hezekiah was sick unto death 2 Kings 20.1. Some think he had the Plague, vers. 7. there is mention made of his Boyl, which some conceive did arise from the Plague.
1. Consider God's dear Servants have lain under such distempers. Hezekiah was sick unto death 2 Kings 20.1. some think he had the Plague, vers. 7. there is mention made of his Boyl, which Some conceive did arise from the Plague.
Job laboured under a Plague sore, Job 2.7. He was smitten NONLATINALPHABET with an angry burning Boyl, insomuch, that his skin was broken and became loathsom, Job 7.5.
Job laboured under a Plague soar, Job 2.7. He was smitten with an angry burning Boyl, insomuch, that his skin was broken and became loathsome, Job 7.5.
So David cryes out, Ps. 39.10. Remove thy stroak away from me, some render, Plagam tuam, thy Plague, which is a fearful stroak from God. Indeed God promiseth Psal. 91.3. &c. To deliver his people from the noysome Pestilence:
So David cries out, Ps. 39.10. Remove thy stroke away from me, Some render, Plague tuam, thy Plague, which is a fearful stroke from God. Indeed God promises Psalm 91.3. etc. To deliver his people from the noisome Pestilence:
God sent a fearful sickness amongst the Corinthians (some think it might be the Plague) because they did not receive the Sacrament of the Lord's Supper with due preparation, 1 Cor. 11.30.
God sent a fearful sickness among the Corinthians (Some think it might be the Plague) Because they did not receive the Sacrament of the Lord's Supper with due preparation, 1 Cor. 11.30.
and yet they were chastened of the Lord (saith the Apostle) that they should not be condemned with the World, v. 32. Godly Junius and his Wife died of the Plague, as some report.
and yet they were chastened of the Lord (Says the Apostle) that they should not be condemned with the World, v. 32. Godly Junius and his Wife died of the Plague, as Some report.
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The Plague, that hot burning distemper (if God send it to his Children, so that they dye of it) like Elijah 's fiery Chariot, is a means to convey them more speedily to Heaven.
The Plague, that hight burning distemper (if God send it to his Children, so that they die of it) like Elijah is fiery Chariot, is a means to convey them more speedily to Heaven.
2. Consid. The Plague (as all other sickness) cometh by Divine Appointment. See Exod. 15.26. Numb. 14.12. & 16.46. Deut. 28.21. 2 Sam. 24.14, 15. Ps. 39.10. The Plague is an Arrow of God's shooting, a Messenger of God's sending.
2. Consider The Plague (as all other sickness) comes by Divine Appointment. See Exod 15.26. Numb. 14.12. & 16.46. Deuteronomy 28.21. 2 Sam. 24.14, 15. Ps. 39.10. The Plague is an Arrow of God's shooting, a Messenger of God's sending.
4. Lastly, Consider, They are happy, let them dye of what distemper soever, if they dye in God's favour. Rev. 14.13. Their souls for the present are happy;
4. Lastly, Consider, They Are happy, let them die of what distemper soever, if they die in God's favour. Rev. 14.13. Their Souls for the present Are happy;
Then shall the Righteous shine forth as the Sun in the Kingdom of their Father, Mat. 13.43. For, Col. 3.4. When Christ who is our life shall appear, then shall these also appear with him in glory.
Then shall the Righteous shine forth as the Sun in the Kingdom of their Father, Mathew 13.43. For, Col. 3.4. When christ who is our life shall appear, then shall these also appear with him in glory.
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St. Austin saith, Non contemnenda sunt & abjicienda Corpora Defunctorum: Bodies of deceased Friends are not slightly and contemptibly to be cast away.
Saint Austin Says, Non contemnenda sunt & abjicienda Corpora Defunctorum: Bodies of deceased Friends Are not slightly and contemptibly to be cast away.
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And again he saith, Antiquorum Justorum Funera curata sunt, & Exequiae celebratae; & Sepultura provisa: The Funerals of good men were formerly celebrated with great solemnity.
And again he Says, Antiquorum Justorum Funera curata sunt, & Exequiae celebratae; & Sepultura provisa: The Funerals of good men were formerly celebrated with great solemnity.
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Abraham takes care for the Funeral of his Wife Sarah, Gen. 23.3, 4. And his sons Isaac and Ishmael buried him in the Cave of Machpelah, where his Wife lay, Gen. 25.9, 10. Jacob made Joseph swear to perform his Funeral Rites, Gen. 47 29, 30, 31. and accordingly it was done with great solemnity, Gen. 50, 7, 8, &c. So all Israel lamented Samuel and buried him, 1 Sam. 25.1.
Abraham Takes care for the Funeral of his Wife Sarah, Gen. 23.3, 4. And his Sons Isaac and Ishmael buried him in the Cave of Machpelah, where his Wife lay, Gen. 25.9, 10. Jacob made Joseph swear to perform his Funeral Rites, Gen. 47 29, 30, 31. and accordingly it was done with great solemnity, Gen. 50, 7, 8, etc. So all Israel lamented Samuel and buried him, 1 Sam. 25.1.
And David spake it to the commendation of the men of Jabesh-Gilead, those loyal and grateful Subjects, that they shewed kindness to their Lord Saul, and buried him honourably, 2 Sam. 2.4, 5, 6. so Jehoida was buried honourably, 2 Chron. 24.15, 16. so much people accompanied the Widows son of Naim to his Burial, Luke 7.12.
And David spoke it to the commendation of the men of Jabesh-Gilead, those loyal and grateful Subject's, that they showed kindness to their Lord Saul, and buried him honourably, 2 Sam. 2.4, 5, 6. so Jehoida was buried honourably, 2 Chronicles 24.15, 16. so much people accompanied the Widows son of Nain to his Burial, Lycia 7.12.
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And devout men carried Stephen to his Burial, and made great Lamentation over him, Act. 8.2. Our Saviour Christ, who was alwayes moderate in his expences, and would have the fragments gathered up that nothing might be lost, John 6.12.
And devout men carried Stephen to his Burial, and made great Lamentation over him, Act. 8.2. Our Saviour christ, who was always moderate in his expenses, and would have the fragments gathered up that nothing might be lost, John 6.12.
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yet admitted Mary 's costly Oyntment, because against his Burial, Mat. 26.7, &c. Indeed it is promised as a mercy, to have decent Burial, Job 5.26.
yet admitted Marry is costly Ointment, Because against his Burial, Mathew 26.7, etc. Indeed it is promised as a mercy, to have decent Burial, Job 5.26.
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and bury him, for he only of Jeroboam shall come to the Grave, because in him there was found some good thing, &c. and it was accordingly performed, ver. 18. so the like was promised to Josiah, 2 King. 22.20.
and bury him, for he only of Jeroboam shall come to the Grave, Because in him there was found Some good thing, etc. and it was accordingly performed, ver. 18. so the like was promised to Josiah, 2 King. 22.20.
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Deut. 28.26. 1 King. 21.23, 24. 1 King. 14.11. 2 Chron. 21.19. Isa. 14.20. Jer. 7.33. & 8.2. & 14.16. & 16.4. and 22.19. Fit then it is that we attend at the Obsequies of deceased Friends;
Deuteronomy 28.26. 1 King. 21.23, 24. 1 King. 14.11. 2 Chronicles 21.19. Isaiah 14.20. Jer. 7.33. & 8.2. & 14.16. & 16.4. and 22.19. Fit then it is that we attend At the Obsequies of deceased Friends;
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2. In Charity to the Living, for their comfort, and alleviating their sorrow, while the burden is made lighter by many helping them to bear it. John 11.31. The Jews were with Mary to comfort her at the death and burial of her Brother Lazarus. Curatio Funeris, conditio Sepulturae, pompa Exequiarum, magis vivorum solatia sunt, quàm subsidia mortuorum. Aug.
2. In Charity to the Living, for their Comfort, and alleviating their sorrow, while the burden is made lighter by many helping them to bear it. John 11.31. The jews were with Marry to Comfort her At the death and burial of her Brother Lazarus. Curatio Funeris, Condition Sepulturae, pompa Exequiarum, magis vivorum solatia sunt, quàm Subsidia Mortuorum. Aug.
But if thy Friend wanted decent Burial, if there was no Funeral-solemnity, for thy comfort, 1. Consid. It cannot reasonably be expected that there should be Funeral-Solemnities in Pestilential-places;
But if thy Friend wanted decent Burial, if there was no Funeral-solemnity, for thy Comfort, 1. Consider It cannot reasonably be expected that there should be Funeral-solemnities in Pestilential-places;
Hinc collige Judeos Sepulchra sua habuisse non in Urbe, sed extra Urbem, idque tùm ob nitorem, tùm ob sanitatem, nè cadavera suo faetore, & putredine aerem inficerent. Cornel.
Hinc collige Judeos Sepulchra sua habuisse non in City, sed extra Urbem, idque tùm ob nitorem, tùm ob sanitatem, nè Cadavera Sue faetore, & putredine aerem inficerent. Cornelius.
how noysome to bury them there, where the Living have often occasion to make their recourse? so that it were incommodious to humane society to perform solemn Funeral Rites at such a time.
how noisome to bury them there, where the Living have often occasion to make their recourse? so that it were incommodious to humane society to perform solemn Funeral Rites At such a time.
I end this with words taken out of that godly Exhortation at the end of Divine-Service, appointed to be used on the Monthly-Fast during the continuance of the Plague, The words are these;
I end this with words taken out of that godly Exhortation At the end of Divine-Service, appointed to be used on the Monthly-Fast during the Continuance of the Plague, The words Are these;
let men be advised, perswaded and content, that their Dead should be buried with no more company than is needful for the interring and laying them up in the Earth,
let men be advised, persuaded and content, that their Dead should be buried with no more company than is needful for the interring and laying them up in the Earth,
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In persecuting times many Martyrs have been devoured of wild-beasts, torn in pieces, hang'd on gibbets, burnt to ashes, drowned &c. so that they have wanted burial.
In persecuting times many Martyrs have been devoured of Wild beasts, torn in Pieces, hanged on gibbets, burned to Ashes, drowned etc. so that they have wanted burial.
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Sore Lazarus had little cost bestowed on him at his Death, that found so little mercy in his Life. It is said, Luke 16.22. This Beggar died, no mention made of his Burial:
Soar Lazarus had little cost bestowed on him At his Death, that found so little mercy in his Life. It is said, Lycia 16.22. This Beggar died, no mention made of his Burial:
1. Consid. The Soul of thy Friend (if a Child of God) is in bliss whilest the Body lies in the grave, that place of silence, rottenness, stench, and corruption.
1. Consider The Soul of thy Friend (if a Child of God) is in bliss whilst the Body lies in the grave, that place of silence, rottenness, stench, and corruption.
That the Soul dyes not with the Body, these places of Scripture shew. See 1 King. 17.21. Elijah raising to life the Widows Son of Sareptah, cryed unto the Lord, and said, O Lord my God, I pray thee let this Childs Soul come into him again.
That the Soul dies not with the Body, these places of Scripture show. See 1 King. 17.21. Elijah raising to life the Widows Son of Sareptah, cried unto the Lord, and said, Oh Lord my God, I pray thee let this Child's Soul come into him again.
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He doth not say, let a new one be made for him. So Eccles. 12.7. Then shall the dust return to the earth as it was, and the Spirit shall return to God who gave it. So Mat. 10.28. our Saviour teacheth that the Soul cannot be kill'd, though the Body be. So Mat. 22.32.
He does not say, let a new one be made for him. So Eccles. 12.7. Then shall the dust return to the earth as it was, and the Spirit shall return to God who gave it. So Mathew 10.28. our Saviour Teaches that the Soul cannot be killed, though the Body be. So Mathew 22.32.
Seneca could tell disconsolate Mercia, Imago duntaxat filii tui periit — ipse quidem aeternus, melioris { que } nunc status est, despoliatus onexibus alienis, & sibi relictus.
Senecca could tell disconsolate Mercia, Imago duntaxat Sons tui Periit — ipse quidem Eternal, melioris { que } nunc status est, despoliatus onexibus alienis, & sibi relictus.
2. Consid. There is not a fitter place for the Body of thy deceased Friend than the Grave is. Gen. 23.4. Give me a possession of a burying place with you (saith Abraham to the Children of Heth) that I may bury my dead out of my sight.
2. Consider There is not a fitter place for the Body of thy deceased Friend than the Grave is. Gen. 23.4. Give me a possession of a burying place with you (Says Abraham to the Children of Heth) that I may bury my dead out of my sighed.
Poor afflicted Saints are glad when they can find the Grave. See, Job desired it, Job 3.13. &c. and 14.13. O that thou wouldest hide me in the Grave! he longed for it.
Poor afflicted Saints Are glad when they can find the Grave. See, Job desired it, Job 3.13. etc. and 14.13. Oh that thou Wouldst hide me in the Grave! he longed for it.
The Body of man shall rise again, as appears by holy Writ, Deut. 32.39. 1 Sam. 2.6. Job 14.7, &c. Job 19.25, 26, 27. Isa. 26.19. Ezek 37.1, 5. Dan. 12.2. Joh. 11.23, 24. • Cor. 15. The Apostle spends the longest Chapter in all his Epistles in proving the Resurrection of the Body, against some in the Church of Corinth that denyed it.
The Body of man shall rise again, as appears by holy Writ, Deuteronomy 32.39. 1 Sam. 2.6. Job 14.7, etc. Job 19.25, 26, 27. Isaiah 26.19. Ezekiel 37.1, 5. Dan. 12.2. John 11.23, 24. • Cor. 15. The Apostle spends the longest Chapter in all his Epistles in proving the Resurrection of the Body, against Some in the Church of Corinth that denied it.
St. Austin saith, Bodyes of Believers shall be raised tantâ facilitate, quantâ faelicitate, with as much facility as felicity, with as much ease as happiness.
Saint Austin Says, Bodies of Believers shall be raised tantâ facilitate, quantâ faelicitate, with as much facility as felicity, with as much ease as happiness.
The Body of a Believer is a pretious treasure, which God locks up in the Cabinet of the Grave; (so much is implyed in that Phrase, Job 14.13. O that thou wouldest hide me in the Grave!
The Body of a Believer is a precious treasure, which God locks up in the Cabinet of the Grave; (so much is employed in that Phrase, Job 14.13. Oh that thou Wouldst hide me in the Grave!
There shall then be a new Edition of the Body in a fairer Letter more amended; for Phil. 3.20, 21. Our conversation is in Heaven (saith the Apostle) from whence we look for a Saviour, the Lord Jesus Christ, who shall change our vile Body, that it may be fashioned like unto his glorious Body, according to the working, whereby he is able to subdue all things to himself.
There shall then be a new Edition of the Body in a Fairer letter more amended; for Philip 3.20, 21. Our Conversation is in Heaven (Says the Apostle) from whence we look for a Saviour, the Lord jesus christ, who shall change our vile Body, that it may be fashioned like unto his glorious Body, according to the working, whereby he is able to subdue all things to himself.
for it shall be beautiful, full of brightness, active and nimble, not stand in need of outward refreshment, it shall not be subject to irksom labours, afflictions and diseases, it shall not dispose the soul to sin,
for it shall be beautiful, full of brightness, active and nimble, not stand in need of outward refreshment, it shall not be Subject to irksome labours, afflictions and diseases, it shall not dispose the soul to sin,
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and his Soul be re-united to it in a more glorious and firm contract, and they shall enter together into the Kingdom of Heaven, Mat. 25.34. To end this;
and his Soul be Reunited to it in a more glorious and firm contract, and they shall enter together into the Kingdom of Heaven, Mathew 25.34. To end this;
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Indeed the loss of a good man is a great loss, if we consider, 1. Good men are very scarce; See Psal. 12.1. Help Lord, for the godly man ceaseth, the faithful fail from among the children of men.
Indeed the loss of a good man is a great loss, if we Consider, 1. Good men Are very scarce; See Psalm 12.1. Help Lord, for the godly man ceases, the faithful fail from among the children of men.
In this great house of the World, many Vessells of dishonour, but few there are of honour; Salvian crys out, Ipsa Dei Ecclesia quae in omnibus esse debet placatrix Dei, quid est aliud quàm exacerbatrix Dei, aut praeter paucissimos quosdam, qui mala fugiunt, quid est aliud penè omnis coetus Christianorum quàm sentina vitiorum.
In this great house of the World, many Vessels of dishonour, but few there Are of honour; Salvian cries out, Ipsa Dei Ecclesia Quae in omnibus esse debet placatrix Dei, quid est Aliud quàm exacerbatrix Dei, Or praeter paucissimos Quosdam, qui mala fugiunt, quid est Aliud penè omnis Coetus Christians quàm Sentina Vitiorum.
as these places shew, Job 22.30. Prov. 29.8. Jer. 5.1. Ezek. 22.30, 31. Had there been but ten righteous persons in Sodom, it had not been destroyed, Gen. 18.32.
as these places show, Job 22.30. Curae 29.8. Jer. 5.1. Ezekiel 22.30, 31. Had there been but ten righteous Persons in Sodom, it had not been destroyed, Gen. 18.32.
And God oft-times for the sake of the Righteous, removes Judgements inflicted, see Psal. 106.23, 29, 30. so Isa. 65.8. It is an extraordinary case when God will not spare for the sake of Moses and Samuel, Jer. 15.1. so, when Noah, Daniel and Job shall deliver but their own souls, Ezek. 14.14. The Tares are usually spared till the Harvest, for the Wheat's sake.
And God ofttimes for the sake of the Righteous, removes Judgments inflicted, see Psalm 106.23, 29, 30. so Isaiah 65.8. It is an extraordinary case when God will not spare for the sake of Moses and Samuel, Jer. 15.1. so, when Noah, daniel and Job shall deliver but their own Souls, Ezekiel 14.14. The Tares Are usually spared till the Harvest, for the Wheat's sake.
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A cursed Cham was preserved in the Ark with Noah, Gen. 7.1. St. Paul saved the lives of all that sailed with him in the Ship, two hundred threescore and fifteen souls, see Act. 27.22, 23, 24, 37 compared.
A cursed Cham was preserved in the Ark with Noah, Gen. 7.1. Saint Paul saved the lives of all that sailed with him in the Ship, two hundred threescore and fifteen Souls, see Act. 27.22, 23, 24, 37 compared.
So God blessed the Egyptians house for Joseph's sake, Gen. 39.5. Wicked men are beholden to the Godly for their Lives, Liberties, estates, &c. In a word, the Righteous are the Equites cataphracti, the Chariots and horsemen of Israel, 2 King. 2.12. They are the glory and safety of a Nation;
So God blessed the egyptians house for Joseph's sake, Gen. 39.5. Wicked men Are beholden to the Godly for their Lives, Liberties, estates, etc. In a word, the Righteous Are the Equites cataphracti, the Chariots and horsemen of Israel, 2 King. 2.12. They Are the glory and safety of a nation;
The people of Rome when they heard Germanicus was recovered of his sickness, they sang it about the streets, Salva Roma, salva Patria, salvus est Germanicus:
The people of Room when they herd Germanicus was recovered of his sickness, they sang it about the streets, Salva Roma, Salva Patria, Salvus est Germanicus:
It is like Sampsons pulling down the pillars, whereupon ensued a great destruction, as you may read, Judg. 16.29, 30. A man intending to break up House, removes his goods;
It is like Sampsons pulling down the pillars, whereupon ensued a great destruction, as you may read, Judges 16.29, 30. A man intending to break up House, removes his goods;
When Noah was housed in the Arke, the storm came, and the whole world (save some few with him) were buried in a watry winding-sheet, Gen. 7. When Lot entered into Zoar, the Sun was risen upon the Earth, Gen. 19.23.
When Noah was housed in the Ark, the storm Come, and the Whole world (save Some few with him) were buried in a watery winding-sheet, Gen. 7. When Lot entered into Zoar, the Sun was risen upon the Earth, Gen. 19.23.
but it was presently overclouded, and there followed a fearful showre of fire and brimstone, vers 24. Then (when Lot was removed) the Lord rained upon Sodom and Gomorrah, brimstone and fire from the Lord out of heaven.
but it was presently overclouded, and there followed a fearful shower of fire and brimstone, vers 24. Then (when Lot was removed) the Lord reigned upon Sodom and Gomorrah, brimstone and fire from the Lord out of heaven.
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The godly must of necessity dye one time or other. All the Patriarchs and godly Prophets are dead, Zach. 1.5. John 8.52. The Apostles and Ministers are Earthen vessels, 2 Cor. 4.7. like those Pitchers of Gideon, Judg. 7. they are Earthen pitchers, and have a Lamp in them: they are chosen Vessels to bear the name of Christ, to witness to his truth, Acts 9.15. but earthen pitchers still, and must shortly be broken by death.
The godly must of necessity die one time or other. All the Patriarchs and godly prophets Are dead, Zach 1.5. John 8.52. The Apostles and Ministers Are Earthen vessels, 2 Cor. 4.7. like those Pitchers of gideon, Judges 7. they Are Earthen pitchers, and have a Lamp in them: they Are chosen Vessels to bear the name of christ, to witness to his truth, Acts 9.15. but earthen pitchers still, and must shortly be broken by death.
And as rich gilding upon an earthen pot keeps it not from breaking, no more doth righteousness (the rich workmanship of God's blessed Spirit, Ephes. 2.10.) preserve any man from mouldring to dust.
And as rich gild upon an earthen pot keeps it not from breaking, no more does righteousness (the rich workmanship of God's blessed Spirit, Ephesians 2.10.) preserve any man from mouldering to dust.
Dorcas, that woman full of God works and almsdeeds which she did, fell sick and died, Acts 9.36, 37. Holiness is no armour of proof to keep off the dart of Death.
Dorcas, that woman full of God works and almsdeeds which she did, fell sick and died, Acts 9.36, 37. Holiness is no armour of proof to keep off the dart of Death.
The shield of faith and brest-plate of righteousness, which are able to resist the fiery darts of Satan, Ephes. 6.16. yet are not able to defend a man from the dart of Death.
The shield of faith and breastplate of righteousness, which Are able to resist the fiery darts of Satan, Ephesians 6.16. yet Are not able to defend a man from the dart of Death.
See 2 Epist. of John 1st & 4th verses compared, That Elect Lady, that worthy Matron, honoured for her wealth and liberality to the poor, had Children constantly professing the true Religion,
See 2 Epistle of John 1st & 4th Verses compared, That Elect Lady, that worthy Matron, honoured for her wealth and liberality to the poor, had Children constantly professing the true Religion,
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The Jews have a saying, Quandò occidit Sol (vir illustris & utilis) oritur Sol: (viz. alius similis ipsi.) That never doth there die any illustrious man,
The jews have a saying, Quandò occidit Sol (vir Illustrius & utilis) oritur Sol: (viz. alius Similis ipsi.) That never does there die any illustrious man,
Furthermore we find in Scripture, how Elisha succeeded Elijah; Eleazer, Aaron; Haggai and Zechary supplyed the loss of Daniel and Christ arose in John Baptists stead:
Furthermore we find in Scripture, how Elisha succeeded Elijah; Eleazar, Aaron; Chaggai and Zechariah supplied the loss of daniel and christ arose in John Baptists stead:
If we truly love them, we cannot but congratulate their feasts of joy, their rivers of pleasures, their palms of victory, their robes of majesty, their crown of glory.
If we truly love them, we cannot but congratulate their feasts of joy, their Rivers of pleasures, their palms of victory, their robes of majesty, their crown of glory.
O vita vitalis, vita sempiterna, & sempiternè beata, ubi gaudium sine moerore, requies sine labore, sanitas sine languore, opes sine amissione, perpetuitas sine corruptione.
O vita Vitalis, vita sempiterna, & sempiternè Beata, ubi gaudium sine moerore, Requies sine labour, sanitas sine languor, opes sine amission, perpetuitas sine corruption.
In heaven there is life indeed, an eternal blessed life, where there is joy without sorrow, rest without labour, health without sickness, riches without loss, everlastingness without corruption.
In heaven there is life indeed, an Eternal blessed life, where there is joy without sorrow, rest without labour, health without sickness, riches without loss, everlastingness without corruption.
but let us not look altogether upon our loss, but likewise on their gain, and let the one at least counterballance the other. 14. And last Apology answered.
but let us not look altogether upon our loss, but likewise on their gain, and let the one At least counterbalance the other. 14. And last Apology answered.
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And if Parents have the least spark of grace, or true love to their Children, they cannot chuse but grieve to see their Children cut off in their wicked courses:
And if Parents have the least spark of grace, or true love to their Children, they cannot choose but grieve to see their Children Cut off in their wicked courses:
Indeed this is just matter of humility, but not of discontented sullenness: mourn under it you may, but you must not mourn immoderately, or murmur through discontent.
Indeed this is just matter of humility, but not of discontented sullenness: mourn under it you may, but you must not mourn immoderately, or murmur through discontent.
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and were renewed by faith and repentance, yet they had a very wicked Son, their first-born Cain was an hypocrite and a murderer, Gen. 4. So Noah, a just man and upright in his generation,
and were renewed by faith and Repentance, yet they had a very wicked Son, their firstborn Cain was an hypocrite and a murderer, Gen. 4. So Noah, a just man and upright in his generation,
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and one that walked with God, Gen. 6.9. had a cursed Cham. Gen. 9.22. Abraham, whom God boasts of, Gen. 18.19. had a persecuting Ishmael, Gen. 16.12. Gal. 4.19. Isaac, a good man, had Esau a prophane wretch, Heb. 12.16. Jacob, who wrestled with God in prayer, and prevailed, Gen. 32.28.
and one that walked with God, Gen. 6.9. had a cursed Cham. Gen. 9.22. Abraham, whom God boasts of, Gen. 18.19. had a persecuting Ishmael, Gen. 16.12. Gal. 4.19. Isaac, a good man, had Esau a profane wretch, Hebrew 12.16. Jacob, who wrestled with God in prayer, and prevailed, Gen. 32.28.
but likewise incestuous Amnon, ambitious Absalom, and treacherous Adonijah, 1 King. 1.5. Josiah, that good King, left wicked sons behind him, Jehoahaz, 2 King 23.30, 31, 32, and Jehoiakim, vers. 34, 36, 37. so Jer. 22.18. Many more examples might be brought out of Scripture to prove this;
but likewise incestuous Amnon, ambitious Absalom, and treacherous Adonijah, 1 King. 1.5. Josiah, that good King, left wicked Sons behind him, Jehoahaz, 2 King 23.30, 31, 32, and Jehoiakim, vers. 34, 36, 37. so Jer. 22.18. Many more Examples might be brought out of Scripture to prove this;
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When Nadab and Abihu offered strange fire before the Lord, by fire from the Lord as with lightning they were destroyed, Livit. 10.1, 2. And how doth their Father take it? See vers. 3. Aaron held his peace, either because his grief was so great,
When Nadab and Abihu offered strange fire before the Lord, by fire from the Lord as with lightning they were destroyed, Livit. 10.1, 2. And how does their Father take it? See vers. 3. Aaron held his peace, either Because his grief was so great,
or rather, he held his peace, being convinced of the justice of divine vengeance, for Moses had said to Aaron, This is that the Lord spake, saying, I will be sanctified in them that come nigh me,
or rather, he held his peace, being convinced of the Justice of divine vengeance, for Moses had said to Aaron, This is that the Lord spoke, saying, I will be sanctified in them that come High me,
You may read of their wickedness, and how God threatned to cut off Eli's posterity, Samuel tells him this sad news, 1 Sam. 3.11, 12. What saith Eli, vers. 18. It is the Lord, let him do what seems him good.
You may read of their wickedness, and how God threatened to Cut off Eli's posterity, Samuel tells him this sad news, 1 Sam. 3.11, 12. What Says Eli, vers. 18. It is the Lord, let him do what seems him good.
Job 's Children were no better than they should be, they used to feast much, and Job was afraid lest they should sin much at such a time, Job. 1.5. he feared lest at such a time of feasting, they should offend God (as we are apt so to do) by excessive mirth, immodest gestures, luxury, intemperance, forgetfulness of the poor, &c. or by having irreverent thoughts of God:
Job is Children were no better than they should be, they used to feast much, and Job was afraid lest they should sin much At such a time, Job. 1.5. he feared lest At such a time of feasting, they should offend God (as we Are apt so to do) by excessive mirth, immodest gestures, luxury, intemperance, forgetfulness of the poor, etc. or by having irreverent thoughts of God:
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Yet see Jobs patient carriage, vers. 20, 21, 22. He charged not God foolishly, but thought well of him and his providence, notwithstanding the manifold miseries that befel him.
Yet see Jobs patient carriage, vers. 20, 21, 22. He charged not God foolishly, but Thought well of him and his providence, notwithstanding the manifold misery's that befell him.
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when his sons were cut off in their act of sin, Levit. 10.3. See Rom. 9.21, 22, 23. 5. Consid. If thy Child had lived longer, he might have been a greater grief and burthen to thee.
when his Sons were Cut off in their act of since, Levit. 10.3. See Rom. 9.21, 22, 23. 5. Consider If thy Child had lived longer, he might have been a greater grief and burden to thee.
It was sure a great weakness in David so pathetically to lament the death of Absalom, 2 Sam. 18.33. who went about to take away his life, 2 Sam. 16.11. and was a continual grief and vexation to him.
It was sure a great weakness in David so pathetically to lament the death of Absalom, 2 Sam. 18.33. who went about to take away his life, 2 Sam. 16.11. and was a continual grief and vexation to him.
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Impenitent wretches, (as it is said of the Crocodile, quàm diu vivit crescit ) daily add something to their stature in sin, Job 36.13. The hypocrites (or, as it is in the Orig. Prophane men) in heart heap up wrath. So Isa. 1.5. Why should ye be smitten any more? ye will revolt more and more. Jer. 9.3. They proceed from evil to evil, and they know not me, saith the Lord. 2 Tim. 3.13. Evil men, and Seducers shall wax worse and worse.
Impenitent wretches, (as it is said of the Crocodile, quàm Diu vivit crescit) daily add something to their stature in since, Job 36.13. The Hypocrites (or, as it is in the Origin Profane men) in heart heap up wrath. So Isaiah 1.5. Why should you be smitten any more? you will revolt more and more. Jer. 9.3. They proceed from evil to evil, and they know not me, Says the Lord. 2 Tim. 3.13. Evil men, and Seducers shall wax Worse and Worse.
Such as these do treasure up wrath against the day of wrath, Rom. 2.5. They do NONLATINALPHABET, heap up wrath in manner of a treasure, which you know encreaseth by daily addition.
Such as these do treasure up wrath against the day of wrath, Rom. 2.5. They do, heap up wrath in manner of a treasure, which you know increases by daily addition.
as the Amorites were suffered to make up the full measure of their offences to the full, Gen. 15.16. He lets some wicked men live, become old, &c. Job 21.7. but it is for their greater punishment at last.
as the amorites were suffered to make up the full measure of their offences to the full, Gen. 15.16. He lets Some wicked men live, become old, etc. Job 21.7. but it is for their greater punishment At last.
Lasa patientia fit furor: The longer the hand is in lifting up when it str•kes, the greater will the blow be when it falls The Water-course the longer it is stopped, the more violently it breaks fo•th.
Lasa patientia fit Furor: The longer the hand is in lifting up when it str•kes, the greater will the blow be when it falls The Watercourse the longer it is stopped, the more violently it breaks fo•th.
The Justice of God (as one saith) whilst dormant, is crescent, and though couchant will be rampant. Psal. 50.22. Consider this, ye that forget God, lest I tear you in pieces, (saith God) and there be none to deliver you.
The justice of God (as one Says) while dormant, is crescent, and though couchant will be rampant. Psalm 50.22. Consider this, you that forget God, lest I tear you in Pieces, (Says God) and there be none to deliver you.
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as House and Lands, &c. it descends not from Father to Son, John 1.12, 13. What the Apostle speaks of Ministers, may be here applied, 1 Cor. 3.6, 7. Paul may plant, Apollos water, but God gives the increase:
as House and Lands, etc. it descends not from Father to Son, John 1.12, 13. What the Apostle speaks of Ministers, may be Here applied, 1 Cor. 3.6, 7. Paul may plant, Apollos water, but God gives the increase:
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It is God that quickneth such as are dead in trespasses and sins, as we are all by nature, Eph. 2.1, 2, 3, 5. Regeneration is Creation-work, v. 10. which is only proper to God.
It is God that Quickeneth such as Are dead in Trespasses and Sins, as we Are all by nature, Ephesians 2.1, 2, 3, 5. Regeneration is Creation work, v. 10. which is only proper to God.
A Parent can but shew the way wherein a Child should walk; It is God that must draw him that way, Cant. 1.4. John 6.44. It is God that delivers from the power of darkness, and translates us into the Kingdom of his dear Son, Col. 1.13. It is he that effectually calls us out of darkness into his marvelous Light, 1 Pet. 2.9. It is God that gives Faith, Phil. 1.29. Ephes. 2.8. He gives Repentance, Act. 5.31. 2 Tim. 2.25. He sanctifies us, Jude 1. He saves us, Eph. 2.5, 8. Rom. 8.30.
A Parent can but show the Way wherein a Child should walk; It is God that must draw him that Way, Cant 1.4. John 6.44. It is God that delivers from the power of darkness, and translates us into the Kingdom of his dear Son, Col. 1.13. It is he that effectually calls us out of darkness into his marvelous Light, 1 Pet. 2.9. It is God that gives Faith, Philip 1.29. Ephesians 2.8. He gives Repentance, Act. 5.31. 2 Tim. 2.25. He Sanctifies us, U^de 1. He saves us, Ephesians 2.5, 8. Rom. 8.30.
or any other Friends and Relations, let us rest contented, assuring our selves, 1 Cor. 3.8. Every one shall receive his own reward according to his own labour;
or any other Friends and Relations, let us rest contented, assuring our selves, 1 Cor. 3.8. Every one shall receive his own reward according to his own labour;
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We may say, Liberavimus animas, we have freed our souls from the guilt we might have contracted through negligence, ( Ezek. 3.18, 19, 20, 21) And so the Will of the Lord be done.
We may say, Liberavimus animas, we have freed our Souls from the guilt we might have contracted through negligence, (Ezekiel 3.18, 19, 20, 21) And so the Will of the Lord be done.
Let us in humility sigh and groan for them, and be thankfull for our selves, but let there be no anger, no displeasure. To shut up this: We reade Exod. 14.31. That when the Egyptians were overwhelmed in the Cataracts of God's displeasure, The People feared the Lord.
Let us in humility sighs and groan for them, and be thankful for our selves, but let there be no anger, no displeasure. To shut up this: We read Exod 14.31. That when the egyptians were overwhelmed in the Cataracts of God's displeasure, The People feared the Lord.
And when Ananias and Sapphira were suddenly struck dead for their hypocrisie, it is said, Act. 5.11. Great fear came upon all the Church, and upon as many as heard these things.
And when Ananias and Sapphira were suddenly struck dead for their hypocrisy, it is said, Act. 5.11. Great Fear Come upon all the Church, and upon as many as herd these things.
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CHAP. IV. Containing some Practical Directions to prevent immoderate Weeping. WHat I have delivered in former Chapters may suffice by way of consideration;
CHAP. IV. Containing Some Practical Directions to prevent immoderate Weeping. WHat I have Delivered in former Chapters may suffice by Way of consideration;
I pray you observe these 8 Directions and put them into speedy practice. 1. Direct. Accustome thy self to bear lesser afflictions which you may daily meet with.
I pray you observe these 8 Directions and put them into speedy practice. 1. Direct. Accustom thy self to bear lesser afflictions which you may daily meet with.
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There is scarce a day passeth over our heads but God doth try our patience in one kind or other. Job 5.7. Man is born to trouble as the sparks fly upward. Prov. 27.1. Boast not thy self of to morrow, for thou knowest not what a day may bring forth.
There is scarce a day passes over our Heads but God does try our patience in one kind or other. Job 5.7. Man is born to trouble as the sparks fly upward. Curae 27.1. Boast not thy self of to morrow, for thou Knowest not what a day may bring forth.
A Disciple of Christ must take up his cross daily, Luke 9.23. If we daily bear lesser afflictions patiently, we may be inabled to bear stronger tryals.
A Disciple of christ must take up his cross daily, Lycia 9.23. If we daily bear lesser afflictions patiently, we may be enabled to bear Stronger trials.
St. Paul by inuring himself to bear lesser crosses which he daily met with he could in time bear the greatest that God did lay upon him. Phil. 4.11. I have learnt in what ever state I am, therewith to be content.
Saint Paul by inuring himself to bear lesser Crosses which he daily met with he could in time bear the greatest that God did lay upon him. Philip 4.11. I have learned in what ever state I am, therewith to be content.
Nay, he makes a light matter of all afflictions, 2 Cor. 4.17. The Prophet tells us, Lam. 3.27. It is good for a man that he bear the yoke in his youth.
Nay, he makes a Light matter of all afflictions, 2 Cor. 4.17. The Prophet tells us, Lam. 3.27. It is good for a man that he bear the yoke in his youth.
Inordinate affection causeth extraordinary affliction, according to that of the Poet, Quem res plus nimio delectavere secudae Mutatae quatient, si quid mirabere pones Invitus, — Horat. Epist. 10. lib. 1. If we love and rejoyce too much in Relations whilst we have them, we shall grie•• too much when we lose them.
Inordinate affection Causes extraordinary affliction, according to that of the Poet, Whom Rest plus nimio delectavere secudae Mutatae quatient, si quid mirabere pones Unwillingly, — Horatio Epistle 10. lib. 1. If we love and rejoice too much in Relations while we have them, we shall grie•• too much when we loose them.
How impatiently did Jacob take the supposed death of Joseph, you may read Gen. 37.33, 34, 35. There was such a vain of grief opened as could not be stenched,
How impatiently did Jacob take the supposed death of Joseph, you may read Gen. 37.33, 34, 35. There was such a vain of grief opened as could not be stenched,
3. So he is impatient of Benjamins going out of his sight, Gen. 42.38. and all was because he loved him so dearly, Gen. 44.20. Jonah overjoyed in his Gourd whilst he had it, Jonah 4.6.
3. So he is impatient of Benjamites going out of his sighed, Gen. 42.38. and all was Because he loved him so dearly, Gen. 44.20. Jonah overjoyed in his Gourd while he had it, Jonah 4.6.
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But when the next morning God withered his Gourd, vers. 7. he takes it so impatiently that he wisheth his own death, vers. 8.9. We find Judg. 18.24. Micah was sore troubled when his Idol-Gods were taken away;
But when the next morning God withered his Gourd, vers. 7. he Takes it so impatiently that he wishes his own death, vers. 8.9. We find Judges 18.24. micah was soar troubled when his Idol-Gods were taken away;
Many make Idols of their Children and Relations (poor Idol-Gods that cannot defend themselves from death) and when they are taken away, they are sore troubled, ready to weep themselves into their Graves with them, whom they too much affected. 4. Direct.
Many make Idols of their Children and Relations (poor Idol-Gods that cannot defend themselves from death) and when they Are taken away, they Are soar troubled, ready to weep themselves into their Graves with them, whom they too much affected. 4. Direct.
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Make him your friend, who will be light to you when you sit in darkness, Mic. 7.8. and comfort you under any trouble, 2 Cor. 1.4, 5, 6. Such an one that hath an interest in God may say in midst of trouble, Psal. 116.7. Return to thy rest O my soul.
Make him your friend, who will be Light to you when you fit in darkness, Mic. 7.8. and Comfort you under any trouble, 2 Cor. 1.4, 5, 6. Such an one that hath an Interest in God may say in midst of trouble, Psalm 116.7. Return to thy rest Oh my soul.
God is indeed the souls only resting-place, Jer. 50.6. God is Centrum quietativum animae. Jehovah is compounded of quiescent letters (NONLATINALPHABET, Literae quiescentes ) to shew there is no true rest but in him.
God is indeed the Souls only Resting place, Jer. 50.6. God is Centrum quietativum Spirits. Jehovah is compounded of quiescent letters (, Literae quiescentes) to show there is no true rest but in him.
In him we may have peace in the midst of worldly troubles, John 16.33. Tranquillus Deus tranquillat omnia. If God give comfort, who or what can create trouble, Job 34.29? Indeed it is a sad case when we are without our Friends and God too:
In him we may have peace in the midst of worldly Troubles, John 16.33. Tranquillus Deus tranquillat omnia. If God give Comfort, who or what can create trouble, Job 34.29? Indeed it is a sad case when we Are without our Friends and God too:
and if this will not satisfie, I know not what can, Wherefore, as it is Job 22.21. Acquaint now thy self with him, and be at peace, thereby much good shall come unto thee. 5. Direct.
and if this will not satisfy, I know not what can, Wherefore, as it is Job 22.21. Acquaint now thy self with him, and be At peace, thereby much good shall come unto thee. 5. Direct.
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The Word of God is more precious than Gold, sweeter than Honey, Psal. 19.10. & 119.72. It quickens and comforts the soul, as you may read, Psal. 119.25, 50, 54, 81, 82, 92, 111 verses. so Rom. 15.4. the Apostle mentions the comfort of the Scriptures.
The Word of God is more precious than Gold, Sweeten than Honey, Psalm 19.10. & 119.72. It quickens and comforts the soul, as you may read, Psalm 119.25, 50, 54, 81, 82, 92, 111 Verses. so Rom. 15.4. the Apostle mentions the Comfort of the Scriptures.
Especially hoord up, or have in readiness Scripture-promises, which are as so many clusters of sweet Grapes growing on the Vine CHRIST, (John 15.1. 2 Cor. 1.20.) and Faith presseth out of them the Wine of Consolation.
Especially hoard up, or have in readiness Scripture-promises, which Are as so many clusters of sweet Grapes growing on the Vine CHRIST, (John 15.1. 2 Cor. 1.20.) and Faith Presseth out of them the Wine of Consolation.
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Peter sunk not, before his Faith began to sink, Mat. 14.31. One that is rooted and built up in Christ, and established in the faith, as that expression is Col. 2.7.
Peter sunk not, before his Faith began to sink, Mathew 14.31. One that is rooted and built up in christ, and established in the faith, as that expression is Col. 2.7.
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and it fell not, for it was founded upon a Rock, Mat. 7.24, 25. True Faith puts to flight vain fears and needless troubles. Joh. 14.1. Let not your heart be troubled:
and it fell not, for it was founded upon a Rock, Mathew 7.24, 25. True Faith puts to flight vain fears and needless Troubles. John 14.1. Let not your heart be troubled:
That man that hath learnt to deny himself, is likeliest to bear his cross; according to that of our Saviour, Mat. 16.24. If any man will come after me, let him deny himself, and take up his cross.
That man that hath learned to deny himself, is likeliest to bear his cross; according to that of our Saviour, Mathew 16.24. If any man will come After me, let him deny himself, and take up his cross.
and ease the grieved heart, oppressed with the feeling of temporal occurrents, or wounded with the want of spiritual consolations, it is to have recourse to the Throne of Grace,
and ease the grieved heart, oppressed with the feeling of temporal occurrents, or wounded with the want of spiritual consolations, it is to have recourse to the Throne of Grace,
God is stiled the God of all Comfort, 2 Cor. 1.3. The God of all Grace, 1 Pet. 5.10. from whom comes every good and perfect gift, Jam. 1.17. and in particular he is called the God of Patience, Rom. 15.5.
God is styled the God of all Comfort, 2 Cor. 1.3. The God of all Grace, 1 Pet. 5.10. from whom comes every good and perfect gift, Jam. 1.17. and in particular he is called the God of Patience, Rom. 15.5.
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Therefore go to him whose grace is sufficient for you, and whose strength is made perfect in weakness, 2 Cor. 12.9. pray him to put under his everlasting Arms, Deut. 33.27. and plead that promise in prayer, Isa. 41.10. Fear thou not, for I am with thee:
Therefore go to him whose grace is sufficient for you, and whose strength is made perfect in weakness, 2 Cor. 12.9. pray him to put under his everlasting Arms, Deuteronomy 33.27. and plead that promise in prayer, Isaiah 41.10. fear thou not, for I am with thee:
How came he to learn this hard lesson? Why, Christ was his Teacher and Assistant, Ver. 13. I can do all things (saith he) through Christ which strengthneth me.
How Come he to Learn this hard Lesson? Why, christ was his Teacher and Assistant, Ver. 13. I can do all things (Says he) through christ which strengtheneth me.
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O then, pray for patience, and get others too to pray for thee. The more company, the more cry, and the likelier to prevail, Mat. 18.20. Joyning of hands in prayer makes us stand the surer.
Oh then, pray for patience, and get Others too to pray for thee. The more company, the more cry, and the likelier to prevail, Mathew 18.20. Joining of hands in prayer makes us stand the Surer.
I know there is a kind of bastard counterfeit patience, which (as one saith) ariseth from the natural constitution, whereby the heat not abounding too much, the man is not so prone as some others, to choler and discontent,
I know there is a kind of bastard counterfeit patience, which (as one Says) arises from the natural constitution, whereby the heat not abounding too much, the man is not so prove as Some Others, to choler and discontent,
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or, if you will, it is a Slip taken from the Tree of Life, and planted in the Soul by the finger of God, it is of an heavenly extract or descent, from God as well as Faith, Phil. 1.29.
or, if you will, it is a Slip taken from the Tree of Life, and planted in the Soul by the finger of God, it is of an heavenly extract or descent, from God as well as Faith, Philip 1.29.
as a man opens his mind to his Friend; So did Hannah, 1 Sam. 1.12. and then with her (ver. 18.) he may in time come from prayer, and his countenance no be more sad.
as a man Opens his mind to his Friend; So did Hannah, 1 Sam. 1.12. and then with her (ver. 18.) he may in time come from prayer, and his countenance not be more sad.
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SAint Austin cryed out against some who did not profit by afflictions, Perdidistis utilitatem calamitatis: Ye have lost the benefit of your affliction.
SAint Austin cried out against Some who did not profit by afflictions, You have lost utilitatem calamitatis: You have lost the benefit of your affliction.
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Not a Sparrow falls to the ground, nor an Hair from our Heads, without the will of our heavenly Father, Mat. 10.29.30. Of him, and through him, and to him are all things, to whom be glory for ever, Amen. Rom. 11.36. God worketh all things after the Counsel of his own will, Ephes. 1.11. There is no evil befalls us but God hath a hand in it. Amos 3.6.
Not a Sparrow falls to the ground, nor an Hair from our Heads, without the will of our heavenly Father, Mathew 10.29.30. Of him, and through him, and to him Are all things, to whom be glory for ever, Amen. Rom. 11.36. God works all things After the Counsel of his own will, Ephesians 1.11. There is no evil befalls us but God hath a hand in it. Amos 3.6.
and therefore under such losses, look up to God, and give him the glory of all. The Psalmist, Psal. 28.5. there threatens with destruction all such as regard not the works of the Lord, nor the operation of his hands. So Isa. 26.11. Lord (saith the Prophet) when thine hand is lifted up, they will not see:
and Therefore under such losses, look up to God, and give him the glory of all. The Psalmist, Psalm 28.5. there threatens with destruction all such as regard not the works of the Lord, nor the operation of his hands. So Isaiah 26.11. Lord (Says the Prophet) when thine hand is lifted up, they will not see:
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and strange thoughts of his wayes, as though it was in vain to serve him. They have little mind to pray, read, hear the Word, &c. some refraining the Church,
and strange thoughts of his ways, as though it was in vain to serve him. They have little mind to pray, read, hear the Word, etc. Some refraining the Church,
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Satan, who hath his devices to ruine souls, and rob them of spiritual comfort, is very busie at such a time to suggest, that God intends their ruine, endeavouring by this means to drive them to despair of God's mercies,
Satan, who hath his devices to ruin Souls, and rob them of spiritual Comfort, is very busy At such a time to suggest, that God intends their ruin, endeavouring by this means to drive them to despair of God's Mercies,
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and that we have walked mournfully before the Lord of Hosts? Even Job that eminent Servant of God, lying under sad afflictions, the saddest of which were the loss of his Children; though you read, Job 1.21. That in all this, or hitherto Job sinned not, nor charged God foolishly;
and that we have walked mournfully before the Lord of Hosts? Even Job that eminent Servant of God, lying under sad afflictions, the Saddest of which were the loss of his Children; though you read, Job 1.21. That in all this, or hitherto Job sinned not, nor charged God foolishly;
And Chap. 6. ver. 8, 9. he wisheth God would destroy him, and cut him off: And chapt. 16.9. he said, God hated him; and chap. 30.21. he said, God was become cruel to him.
And Chap. 6. ver. 8, 9. he wishes God would destroy him, and Cut him off: And Chapter. 16.9. he said, God hated him; and chap. 30.21. he said, God was become cruel to him.
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So David lying under much affliction whilst the wicked prospered, had much ado to keep his feet in the wayes of Godliness, Psal. 73.2. As for me (said he) my feet were almost gone, my steps had well-nigh slipt:
So David lying under much affliction while the wicked prospered, had much ado to keep his feet in the ways of Godliness, Psalm 73.2. As for me (said he) my feet were almost gone, my steps had well-nigh slipped:
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And if ye seek him, hee'l be found of you: but if you forsake him, hee'l forsake you. So Ezra 9.22. The hand of our God is upon all them for good that seek him;
And if you seek him, he'll be found of you: but if you forsake him, he'll forsake you. So Ezra 9.22. The hand of our God is upon all them for good that seek him;
Even in his terrible Acts there is abundance of his Goodness and Righteousness appears, Psal. 145.6, 7. His end and design is (as you heard in the former Treatise) to purge out sin, to implant holiness in thee,
Even in his terrible Acts there is abundance of his goodness and Righteousness appears, Psalm 145.6, 7. His end and Design is (as you herd in the former Treatise) to purge out since, to implant holiness in thee,
and so to fit thee for future happiness. Therefore let God be exalted in his Judgments, Isa. 5.16. Sing a part in that Heavenly Hymn, Rev. 15.3, 4. Great and marvelous are thy Works, Lord God Almighty;
and so to fit thee for future happiness. Therefore let God be exalted in his Judgments, Isaiah 5.16. Sing a part in that Heavenly Hymn, Rev. 15.3, 4. Great and marvelous Are thy Works, Lord God Almighty;
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Nos coelestis ira ignem accendimus, et excitamus incendia quibus ardeamus, as Salvian speaks, We kindle the sparks of God's wrath, that burn up all our comforts. Isa. 50.11. We are the cause of our own calamities, Nos calamitatum nostrarum authores sumus.
Nos coelestis ira Ignem accendimus, et excitamus incendia quibus ardeamus, as Salvian speaks, We kindle the sparks of God's wrath, that burn up all our comforts. Isaiah 50.11. We Are the cause of our own calamities, Nos Calamities nostrarum authores sumus.
Cum autem punire nos ipsi facimus, cui dubium est, quin ipsi nos nostris criminibus puniamus? quia quicun { que } dat causam quâ puniatur, ipse se punit: Our sins procure our sorrows.
Cum autem Punire nos ipsi facimus, cui Dubium est, quin ipsi nos nostris criminibus puniamus? quia quicun { que } that Causam quâ puniatur, ipse se punit: Our Sins procure our sorrows.
That Cloud of Calamity that hangs black over our heads, and is rained down in Judgment upon us, was first raised by the ascending vapours of our sins. Jer. 2.19. Thine own wickedness shall correct thee, and thy backslidings shall reprove thee:
That Cloud of Calamity that hangs black over our Heads, and is reigned down in Judgement upon us, was First raised by the ascending vapours of our Sins. Jer. 2.19. Thine own wickedness shall correct thee, and thy backslidings shall reprove thee:
— We find in a great tempest, the Heathens said every one to his fellow, Come, and let us cast lots, that we may know for whose cause this evil is come upon us, Jona 1.7. They concluded it was sin that caused that fearful tempest:
— We find in a great tempest, the heathens said every one to his fellow, Come, and let us cast lots, that we may know for whose cause this evil is come upon us, Jonah 1.7. They concluded it was since that caused that fearful tempest:
as you may read Judg. 20.26. so 2 Sam. 21.1. so Jer. 16.10. & Lam. 3.40. Job looked upon his sins as the procuring cause of all his miseries, Job 13.23. How many are mine iniquities and my sins? make me to know my transgression and my sin:
as you may read Judges 20.26. so 2 Sam. 21.1. so Jer. 16.10. & Lam. 3.40. Job looked upon his Sins as the procuring cause of all his misery's, Job 13.23. How many Are mine iniquities and my Sins? make me to know my Transgression and my since:
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When God takes away Relations he testifieth against you (as he did against Naomi, who had lost her husband and two sons, Ruth 1.5, 21 compared) that something in your lives hath been displeasing to him.
When God Takes away Relations he Testifieth against you (as he did against Naomi, who had lost her husband and two Sons, Ruth 1.5, 21 compared) that something in your lives hath been displeasing to him.
God oft-times visits the iniquity of the Fathers upon the Children, Exod. 20.5. & 34.7. 2 Sam. 12.14. 1 King. 15.29, 30. Isa. 14.21. Parents may by their sins provoke God to bring upon their children a temporal, but not an eternal death: for, Ezek. 18.20. The soul that sinneth, it shall die.
God ofttimes visits the iniquity of the Father's upon the Children, Exod 20.5. & 34.7. 2 Sam. 12.14. 1 King. 15.29, 30. Isaiah 14.21. Parents may by their Sins provoke God to bring upon their children a temporal, but not an Eternal death: for, Ezekiel 18.20. The soul that Sinneth, it shall die.
Indeed all persons, as well Children as Parents, ow a death to God; if not by reason of actual, yet of original corruption that is in them; Psa. 51.5. Rom. 5.12.
Indeed all Persons, as well Children as Parents, owe a death to God; if not by reason of actual, yet of original corruption that is in them; Psa. 51.5. Rom. 5.12.
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Well then, pray to the Lord to discover to thee thy sin, which provoked him so soon to take away thy Friend. Psal. 4.4. Commune with your own heart upon your bed, and be still.
Well then, pray to the Lord to discover to thee thy since, which provoked him so soon to take away thy Friend. Psalm 4.4. Commune with your own heart upon your Bed, and be still.
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You would not follow his good counsels, reproofs, example, &c. and therefore God might (because you did not work by it) put out this burning and shining Light.
You would not follow his good Counsels, reproofs, Exampl, etc. and Therefore God might (Because you did not work by it) put out this burning and shining Light.
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When you make Idols of Friends and Relations, bestowing that love, joy, and delight upon them, which is due to God, he may justly break them to pieces.
When you make Idols of Friends and Relations, bestowing that love, joy, and delight upon them, which is due to God, he may justly break them to Pieces.
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Fond Parents, like foolish Apes, kill their young ones with imbraces. Or, 3dly. Thy sin might be foolish indulgence. Eli was too indulgent towards his Sons, 1 Sam. 3.13. his Sons made themselves vile, and he restrained them not, or (according to the Original) frowned not upon them:
Found Parents, like foolish Apes, kill their young ones with embraces. Or, 3dly. Thy since might be foolish indulgence. Eli was too indulgent towards his Sons, 1 Sam. 3.13. his Sons made themselves vile, and he restrained them not, or (according to the Original) frowned not upon them:
he was too gentle in his reproofs and corrections, as you may see 1 Sam. 2.22, &c. and God threatned that all the encrease of his house should die in the flower of their age,
he was too gentle in his reproofs and corrections, as you may see 1 Sam. 2.22, etc. and God threatened that all the increase of his house should die in the flower of their age,
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So David too fondly affected Absolom, and he lived to see him come to an untimely death. Or, 4thly. Thy sin might be undutifulness to thy own Parents.
So David too fondly affected Absalom, and he lived to see him come to an untimely death. Or, 4thly. Thy since might be undutifulness to thy own Parents.
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Absalom (even now mentioned) had once three sons, as you may read 2 Sam. 14.27. but he lived to see them all buried, as you may gather from 2 Sam. 18.18. Absalom was an undutiful child, seeking to take away the life of his Father, and God takes away his childrens lives. Or, 5thly. Thy sin might be Lasciviousness or Wantonness. You read 2 Sam. 12.14. The Child gotten in Adultery dieth.
Absalom (even now mentioned) had once three Sons, as you may read 2 Sam. 14.27. but he lived to see them all buried, as you may gather from 2 Sam. 18.18. Absalom was an undutiful child, seeking to take away the life of his Father, and God Takes away his Children's lives. Or, 5thly. Thy since might be Lasciviousness or Wantonness. You read 2 Sam. 12.14. The Child got in Adultery Dieth.
as you may reade 1 King. 12. Or, 6thly. Thy sin might be Bloodshed or Murder. God threatned Ahab's posterity for his murdering of Naboth, 1 King. 21.21. so God threatned David for his murdering Uriah, 2 Sam. 12.9, 10. that the Sword-should never depart from his house;
as you may read 1 King. 12. Or, 6thly. Thy since might be Bloodshed or Murder. God threatened Ahab's posterity for his murdering of Naboth, 1 King. 21.21. so God threatened David for his murdering Uriah, 2 Sam. 12.9, 10. that the Sword-should never depart from his house;
or Famine, or some such sudden and fearful Judgment shall sweep away the Oppressors Children. So Amos 4.1, 2. There is the posterity of Oppressors threatned.
or Famine, or Some such sudden and fearful Judgement shall sweep away the Oppressors's Children. So Amos 4.1, 2. There is the posterity of Oppressors's threatened.
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Now what saith Conscience? doth it not fly in your face and tell you, that you have been guilty of some one or more of these sins? With Pharoah's Butler call to mind thy fault this day, Gen. 41.9.
Now what Says Conscience? does it not fly in your face and tell you, that you have been guilty of Some one or more of these Sins? With pharaoh's Butler call to mind thy fault this day, Gen. 41.9.
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Let your uncircumcised hearts be humbled, and accept of the punishment of your iniquity, as the Expression is, Levit. 26.41. Turn sorrowing for your Friend, into sorrowing for your Sins, that have deprived you of his sweet society.
Let your uncircumcised hearts be humbled, and accept of the punishment of your iniquity, as the Expression is, Levit. 26.41. Turn sorrowing for your Friend, into sorrowing for your Sins, that have deprived you of his sweet society.
but these Sheep what have they done? David knew very well that the People were not without their faults, justly deserving this and a greater judgment;
but these Sheep what have they done? David knew very well that the People were not without their Faults, justly deserving this and a greater judgement;
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This God expects, Job 36.9, 10. He shews them (who are holden in the Cords of Affliction) their work, and their transgressions, that they have exceeded;
This God expects, Job 36.9, 10. He shows them (who Are held in the Cords of Affliction) their work, and their transgressions, that they have exceeded;
he openeth also their ear to discipline, and commandeth that they return from iniquity. This the Church hath practised in times of great distress, Lam. 3.40. Let us search and try our wayes, and turn again unto the Lord.
he Openeth also their ear to discipline, and commands that they return from iniquity. This the Church hath practised in times of great distress, Lam. 3.40. Let us search and try our ways, and turn again unto the Lord.
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Oh then, take an holy revenge upon your Lusts, which have provoked God to take away such or such Relations, let your hearts be transported with infinite indignation against them, 2 Cor. 7.11. Say in the Language of Elihu, Job 34.31. I have born chastisement, I will not offend any more, nor provoke God in this manner by my sins to take away my Friends.
O then, take an holy revenge upon your Lustiest, which have provoked God to take away such or such Relations, let your hearts be transported with infinite Indignation against them, 2 Cor. 7.11. Say in the Language of Elihu, Job 34.31. I have born chastisement, I will not offend any more, nor provoke God in this manner by my Sins to take away my Friends.
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Who so deeply buried ( saith a learned man) under the rubbish of his own ruines, that something of goodness may not be discerned by a charitable Surveyor.
Who so deeply buried (Says a learned man) under the rubbish of his own ruins, that something of Goodness may not be discerned by a charitable Surveyor.
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and the purest Wheat its Chaff) follow them so far onely as they follow Christ, 1 Cor. 11.1. Make then your godly Parents your Paterns, as Constantines Sons are said to resemble him to the life.
and the Purest Wheat its Chaff) follow them so Far only as they follow christ, 1 Cor. 11.1. Make then your godly Parents your Patterns, as Constantines Sons Are said to resemble him to the life.
Zeno Cilliaeus consulted with the Oracle how he might live well, and he received this answer, NONLATINALPHABET, If he was of the same colour with the dead:
Zeno Cilliaeus consulted with the Oracle how he might live well, and he received this answer,, If he was of the same colour with the dead:
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and labour to turn your Souls into their shape. As living Examples are to be followed, so the dead are not to be forgotten. Heb. 6.12. Be not slothful, but followers of them, who through Faith and Patience, inherit the Promises.
and labour to turn your Souls into their shape. As living Examples Are to be followed, so the dead Are not to be forgotten. Hebrew 6.12. Be not slothful, but followers of them, who through Faith and Patience, inherit the Promises.
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It is said of Abel, Heb. 11.4. That being dead, yet speaketh, which as it may be understood of his blood calling for Vengeance, Gen. 4.10. Heb. 12.24.
It is said of Abel, Hebrew 11.4. That being dead, yet speaks, which as it may be understood of his blood calling for Vengeance, Gen. 4.10. Hebrew 12.24.
Well then was thy Friend a strict observer of the Sabbath, a constant frequenter of the Ordinances, a diligent reader of God's Word, a faithful Instructer of his Children and Servants? Was he a lover of good Ministers, a reliever of good People, a reprover of Vice,
Well then was thy Friend a strict observer of the Sabbath, a constant frequenter of the Ordinances, a diligent reader of God's Word, a faithful Instructer of his Children and Servants? Was he a lover of good Ministers, a reliever of good People, a reprover of Vice,
an encourager of Vertue? Was he much in praying, laborious in his Calling? Was he serviceable to his Neighbour, faithful to his Friend, a forgiver of his Enemies? In a word, Was he temperate, meek, patient, peaceable, humble, honest, heavenly-minded, & c? If these and the like vertues were conspicuous in thy Friend, Go thou and do likewise, Luke 10.37:
an encourager of Virtue? Was he much in praying, laborious in his Calling? Was he serviceable to his Neighbour, faithful to his Friend, a forgiver of his Enemies? In a word, Was he temperate, meek, patient, peaceable, humble, honest, heavenly-minded, & c? If these and the like Virtues were conspicuous in thy Friend, Go thou and do likewise, Lycia 10.37:
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Though your Friend be dead and buried, yet let his vertues live in your practice. 5. Admire Gods goodness, who as yet continues thee in the land of the Living.
Though your Friend be dead and buried, yet let his Virtues live in your practice. 5. Admire God's Goodness, who as yet continues thee in the land of the Living.
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Indeed God's delivering our Soul from Death, is an effect of his bounty, as ye may gather from Psal. 116.7, 8. It is of the Lords mercies that we are not consumed, Lam. 3.22.
Indeed God's delivering our Soul from Death, is an Effect of his bounty, as you may gather from Psalm 116.7, 8. It is of the lords Mercies that we Are not consumed, Lam. 3.22.
For God to maintain that radical moisture, that Oyl that feeds the Lamp and Light of thy Life, is (as one saith) as great a miracle, as the maintaining the Oil in the cruse of the poor famished Widow, 1 Kings 17.16.
For God to maintain that radical moisture, that Oil that feeds the Lamp and Light of thy Life, is (as one Says) as great a miracle, as the maintaining the Oil in the cruse of the poor famished Widow, 1 Kings 17.16.
As thou accompaniest him to the Grave to pay the last office of Love; consider thou mightest have been carried forth, and others have accompanied thee.
As thou accompaniest him to the Grave to pay the last office of Love; Consider thou Mightest have been carried forth, and Others have accompanied thee.
and his Sons in Law swept away by a fearful showr of Fire and Brimstone, he took it for a great favour that God had spared his life; Gen. 19.19. Behold now, thy Servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast shewed unto me, in saving my life.
and his Sons in Law swept away by a fearful shower of Fire and Brimstone, he took it for a great favour that God had spared his life; Gen. 19.19. Behold now, thy Servant hath found grace in thy sighed, and thou hast magnified thy mercy, which thou hast showed unto me, in Saving my life.
Love him, obey him, cleave to him, for he is thy Life, and the length of thy dayes, Deut. 30.20. 6. Let death of Friends teach you not to trust in the arm of flesh.
Love him, obey him, cleave to him, for he is thy Life, and the length of thy days, Deuteronomy 30.20. 6. Let death of Friends teach you not to trust in the arm of Flesh.
& suavissimum, & cultum omnium pulcherrimum, To trust in God, and not in man, is the Art of Arts, the wonderful and great Art, a most excellent Sacrifice, and commendable piece of Religion.
& suavissimum, & cultum omnium pulcherrimum, To trust in God, and not in man, is the Art of Arts, the wondered and great Art, a most excellent Sacrifice, and commendable piece of Religion.
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He that builds his hopes on so weak a foundation as the life of Man, he is like that foolish Man in the Gospel that built his House on the Sand, Mat. 7.26.
He that builds his hope's on so weak a Foundation as the life of Man, he is like that foolish Man in the Gospel that built his House on the Sand, Mathew 7.26.
The Psalmist tells you, Men of low degree are a vanity, and men of high degree are a lie, (he gives great ones the lie) Psal. 62.9. He means all Friends both of high and low degree, are lying vanities, and perform not what they seem to promise;
The Psalmist tells you, Men of low degree Are a vanity, and men of high degree Are a lie, (he gives great ones the lie) Psalm 62.9. He means all Friends both of high and low degree, Are lying vanities, and perform not what they seem to promise;
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so that whoever trust in any Friends, as it is said in another case, Isa. 28.15. They have made lies their refuge, and under falshood they have hid themselves.
so that whoever trust in any Friends, as it is said in Another case, Isaiah 28.15. They have made lies their refuge, and under falsehood they have hid themselves.
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And these Friends that they trust in, like Absaloms Mule, 2 Sam. 18.9. many times give them the slip, when they have most need of their support and assistance;
And these Friends that they trust in, like Absaloms Mule, 2 Sam. 18.9. many times give them the slip, when they have most need of their support and assistance;
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for if they fail them not through willful treachery, (as many times they do, Psal. 55.12. Mic. 7.5, 6. Luke 21.16.) yet they may, through unavoidable mortality, as Jonathan failed and disappointed David, of whom he saith, I am distressed for thee my Brother Jonathan, 2 Sam. 1.26, 27. Caesar Borgia, that wicked Son, of a more wicked Father, Pope Alexander the sixth, grounded many designs on his relation to the Pope;
for if they fail them not through wilful treachery, (as many times they do, Psalm 55.12. Mic. 7.5, 6. Lycia 21.16.) yet they may, through unavoidable mortality, as Johnathan failed and disappointed David, of whom he Says, I am distressed for thee my Brother Johnathan, 2 Sam. 1.26, 27. Caesar Borgia, that wicked Son, of a more wicked Father, Pope Alexander the sixth, grounded many designs on his Relation to the Pope;
He casts Anchor amiss, that casts it any where else save on the Rock of Ages. 7. Let death of Friends teach you not to set your affections too much upon any Relation.
He Cast Anchor amiss, that Cast it any where Else save on the Rock of Ages. 7. Let death of Friends teach you not to Set your affections too much upon any Relation.
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If any man come to me (saith Christ) and hate not (that is, loveth not less then me, Mat. 10.37.) Father and Mother, Wife and Children, Brethren and Sisters,
If any man come to me (Says christ) and hate not (that is, loves not less then me, Mathew 10.37.) Father and Mother, Wife and Children, Brothers and Sisters,
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yea, and his own life also, he cannot be my Disciple. Say then with the Psalmist, Psal. 73.25. Whom have I in Heaven but thee? And there is none upon Earth that I desire besides thee.
yea, and his own life also, he cannot be my Disciple. Say then with the Psalmist, Psalm 73.25. Whom have I in Heaven but thee? And there is none upon Earth that I desire beside thee.
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as Juno did Ixion, or as Joseph did his Mistress when she laid hold on his Coat, Gen. 39.12, 13. Let therefore these perishing comforts have perishing affections.
as Juno did Ixion, or as Joseph did his Mistress when she laid hold on his Coat, Gen. 39.12, 13. Let Therefore these perishing comforts have perishing affections.
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The wise man saith, Prov. 23.4. Labour not to be rich. And the Prophet Jeremiah saith to Baruch, Jer. 45.5. Seekest thou great things for thy self? Seek them not. And David saith, Psal. 62.10. If riches increase, set not your heart upon them.
The wise man Says, Curae 23.4. Labour not to be rich. And the Prophet Jeremiah Says to baruch, Jer. 45.5. Seekest thou great things for thy self? Seek them not. And David Says, Psalm 62.10. If riches increase, Set not your heart upon them.
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If they leave not us, (which they may do, for they are subject to many casualties, Fire may burn them, Thieves steal them, &c. ) yet we must ere long leave them.
If they leave not us, (which they may do, for they Are Subject to many casualties, Fire may burn them, Thieves steal them, etc.) yet we must ere long leave them.
They are lovers of pleasures more then lovers of God, 2 Tim. 3.4. but God would not have us to indulge our selves in rioting and drunkenness, in chambering and wantonness;
They Are lovers of pleasures more then lovers of God, 2 Tim. 3.4. but God would not have us to indulge our selves in rioting and Drunkenness, in chambering and wantonness;
he would not have us to make provision for the flesh, to fulfil the lust thereof, Rom. 13.13, 14. And methinks the meditation of death of Friends should be a means to prevent intemperance.
he would not have us to make provision for the Flesh, to fulfil the lust thereof, Rom. 13.13, 14. And methinks the meditation of death of Friends should be a means to prevent intemperance.
Thou mayest hear that voice this present hour in the midst of Drinking, Dancing, Feasting, Gaming, Whoring, &c. which Pope Innocentius the 4th heard in his Court,
Thou Mayest hear that voice this present hour in the midst of Drinking, Dancing, Feasting, Gaming, Whoring, etc. which Pope Innocentius the 4th herd in his Court,
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and that he should be so soon eaten up of Worms, the vilest of Creatures, Acts 12.21, 22, 23. Who would be proud of beauty, considering if Deaths Hand do but touch the best complection'd Persons,
and that he should be so soon eaten up of Worms, the Vilest of Creatures, Acts 12.21, 22, 23. Who would be proud of beauty, considering if Death's Hand do but touch the best complectioned Persons,
like the Apples of Sodom, they drop speedily into dust and ashes? Who would be proud of Gifts and Parts, seeing the Wise Man dies as well as the Fool? Psal. 49.10. Who would be proud of stately and pleasant Houses, considering shortly he must be housed in dark and dankish rooms under ground, Job 17.13? Who would be proud of his Pedigree, considering he must say ere long to corruption, Thou art my Father:
like the Apples of Sodom, they drop speedily into dust and Ashes? Who would be proud of Gifts and Parts, seeing the Wise Man die as well as the Fool? Psalm 49.10. Who would be proud of stately and pleasant Houses, considering shortly he must be housed in dark and dankish rooms under ground, Job 17.13? Who would be proud of his Pedigree, considering he must say ere long to corruption, Thou art my Father:
and to the worm, Thou art my Mother, and my Sister, Job 17.14? Who would be proud of Apparel, which must shortly be laid aside? Or, who would be proud of Riches, which must be left at death,
and to the worm, Thou art my Mother, and my Sister, Job 17.14? Who would be proud of Apparel, which must shortly be laid aside? Or, who would be proud of Riches, which must be left At death,
to soar so high, who must lie so low, even under the feet of those whom he desires to tread upon? Ahasuerus that could reckon 127 Provinces under his command, Esth. 1.1. had but about seven foot Sepulchre at most, being dead:
to soar so high, who must lie so low, even under the feet of those whom he Desires to tread upon? Ahasuerus that could reckon 127 Provinces under his command, Esth. 1.1. had but about seven foot Sepulchre At most, being dead:
There is indeed some odds betwixt men whilst living, in respect of birth, education, wealth, wit, alliance, honour, beauty, &c. yet to pull down the top-sail of pride, man should consider that the same God made us all, Job 31.15. Mal. 2.10. and of the same matter, and we all at last return alike to the same earth, Gen. 3.19. Eccl. 12.7. There is no odds amongst dead men.
There is indeed Some odds betwixt men while living, in respect of birth, education, wealth, wit, alliance, honour, beauty, etc. yet to pull down the topsail of pride, man should Consider that the same God made us all, Job 31.15. Malachi 2.10. and of the same matter, and we all At last return alike to the same earth, Gen. 3.19. Ecclesiastes 12.7. There is no odds among dead men.
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Aust. Take a view of the Graves of men, and you shall find all there have a like hollow eyes, flat noses, ghastly looks, noysom scents, &c. there Dives cannot be distinguished from Lazarus, nor beautiful Rachel from blear-ey'd Leah.
Aust. Take a view of the Graves of men, and you shall find all there have a like hollow eyes, flat noses, ghastly looks, noisome scents, etc. there Dives cannot be distinguished from Lazarus, nor beautiful Rachel from blear-eyed Leah.
In like manner in this life men appear in different garbes, and take diverse courses, some are Kings, some are Officers, some Bishops, some Knights, some of other ranks and orders.
In like manner in this life men appear in different garbs, and take diverse courses, Some Are Kings, Some Are Officers, Some Bishops, Some Knights, Some of other ranks and order.
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But when this life, like a game, is done, which is sometimes sooner, sometimes later, all are shuffled together, with the many or vulgar sort of people,
But when this life, like a game, is done, which is sometime sooner, sometime later, all Are shuffled together, with the many or Vulgar sort of people,
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but presently disappears and is seen no more. Who would then boast himself with Theudas to be some body, Act. 5.36. or, with Simon-Magus, look upon himself as NONLATINALPHABET, Act. 8.9. some grand Magnifico, whereas in his best state he is but altogether vanity, Psal. 39.5. 11. Let death of Friends be a Cordial to keep you from fainting under any affliction.
but presently disappears and is seen no more. Who would then boast himself with Theudas to be Some body, Act. 5.36. or, with Simon-Magus, look upon himself as, Act. 8.9. Some grand Magnifico, whereas in his best state he is but altogether vanity, Psalm 39.5. 11. Let death of Friends be a Cordial to keep you from fainting under any affliction.
he casting the account of his days, tells you, they were by substraction and diminution, Few, by addition and multiplication, full of evil. Indeed, Psal. 34.19. Many are the afflictions of the Righteous.
he casting the account of his days, tells you, they were by substraction and diminution, Few, by addition and multiplication, full of evil. Indeed, Psalm 34.19. Many Are the afflictions of the Righteous.
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A good man meets with contempt from the world, temptations from the Devil, assaults from the flesh, sometimes with rebukes from God, checks from Conscience, with spiritual desertions, with poverty, sickness, reproach, &c. like a Ship sayling on the Sea of this world, no sooner is he freed from one waye but he is immediatly lifted up by another;
A good man meets with contempt from the world, temptations from the devil, assaults from the Flesh, sometime with rebukes from God, Checks from Conscience, with spiritual desertions, with poverty, sickness, reproach, etc. like a Ship sailing on the Sea of this world, no sooner is he freed from one Way but he is immediately lifted up by Another;
Ambros. The Sepulcher is a place of rest, for the Antients called it Requietorium, or Dormitorium: And the Prophet Isaiah calleth it a Bed, Isa. 57.2. They shall rest in their Beds.
Ambos The Sepulcher is a place of rest, for the Ancients called it Requietorium, or Dormitory: And the Prophet Isaiah calls it a Bed, Isaiah 57.2. They shall rest in their Beds.
So the Righteous when the night of Death approachcth, after all their hardship and sore labours, have their bodies laid down to rest in the Grave, where they sleep quietly until the Resurrection.
So the Righteous when the night of Death approachcth, After all their hardship and soar labours, have their bodies laid down to rest in the Grave, where they sleep quietly until the Resurrection.
As Athanasius said of his Banishment, so may you of your Affliction, what ever it be, it is but Nubecula cito transitura, a little Cloud that will soon be dissipated and blown over. Niceph. 10. cap. 19.
As Athanasius said of his Banishment, so may you of your Affliction, what ever it be, it is but Nubecula Quick transitura, a little Cloud that will soon be dissipated and blown over. Niceph 10. cap. 19.
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Though Spectacles of Mortality administer Comfort to the Righteous under Affliction, yet they may strike terror into the hearts of impenitent Wretches:
Though Spectacles of Mortality administer Comfort to the Righteous under Affliction, yet they may strike terror into the hearts of impenitent Wretches:
See Job 20.5, 6, &c. The Lord laughs at the cruel wicked man, for he seeth that his day is coming, Psal. 37.13. The day of vengeance is drawing on, therefore envy him not, v. 1, 2. Neither be afraid of him, Isa. 51.12.
See Job 20.5, 6, etc. The Lord laughs At the cruel wicked man, for he sees that his day is coming, Psalm 37.13. The day of vengeance is drawing on, Therefore envy him not, v. 1, 2. Neither be afraid of him, Isaiah 51.12.
Methinks every Spectacle of Mortality should be to wickedmen as this Hand-writing upon the wall to Belshazzar, It should make them crest-faln & stand in fear:
Methinks every Spectacle of Mortality should be to Wickedmen as this Handwriting upon the wall to Belshazzar, It should make them crestfallen & stand in Fear:
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For Death, like Israels Pillar of the Cloud Exod. 14.20. as it brings Light to the Godly, so Darkness to the Wicked: Prov. 13.9. The Light of the Righteous rejoyceth, but the Lamp of the Wicked shall be put out.
For Death, like Israel's Pillar of the Cloud Exod 14.20. as it brings Light to the Godly, so Darkness to the Wicked: Curae 13.9. The Light of the Righteous Rejoiceth, but the Lamp of the Wicked shall be put out.
So the time of thy Departure draws nigh: therefore whatever thine hand finds to do, do it with all thy might, Eccl. 9.10. hide not thy Talent in a Napkin, thou knowest not how soon thou mayest be called to an account;
So the time of thy Departure draws High: Therefore whatever thine hand finds to do, do it with all thy might, Ecclesiastes 9.10. hide not thy Talon in a Napkin, thou Knowest not how soon thou Mayest be called to an account;
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assure thy self, when a night of Death comes, no man can work, John 9.4. Why stand you idle, the day of your life being (for ought ye know) well-nigh spent? A man cannot think to have his money when he hath spent it;
assure thy self, when a night of Death comes, no man can work, John 9.4. Why stand you idle, the day of your life being (for ought you know) well-nigh spent? A man cannot think to have his money when he hath spent it;
As you have therefore opportunity, do good to all, especially to them of the houshold of Faith, Gal. 6.10. Make to your selves friends of the Mammon of unrighteousness, that when ye fail, they may receive you into everlasting habitations, Luk. 16.9. and, as Solomon adviseth, Withhold not good from them to whom it is due, when it is in the power of thine hand to do it:
As you have Therefore opportunity, do good to all, especially to them of the household of Faith, Gal. 6.10. Make to your selves Friends of the Mammon of unrighteousness, that when you fail, they may receive you into everlasting habitations, Luk. 16.9. and, as Solomon adviseth, Withhold not good from them to whom it is due, when it is in the power of thine hand to do it:
when thou hast it by thee, Prov. 3.27, 28. Be provident to lay up something for Wife and Children, Prov. 13.22. 1 Tim. 5.8. We hold our life with great uncertainty;
when thou hast it by thee, Curae 3.27, 28. Be provident to lay up something for Wife and Children, Curae 13.22. 1 Tim. 5.8. We hold our life with great uncertainty;
Joseph in a time of plenty laid up against dearth and scarcity, Gen. 41.48. especially labour to promote the spiritual welfare of Relations and others whom you converse with;
Joseph in a time of plenty laid up against dearth and scarcity, Gen. 41.48. especially labour to promote the spiritual welfare of Relations and Others whom you converse with;
Ministers should do so ex officio, they are called and appointed hereunto, Isa. 58.1. 2 Tim. 4.2. Private Christians should likewise do it ex charitate, out of christian care and charity, Levit. 19.17. so 1 Pet. 4.10.
Ministers should do so ex Officio, they Are called and appointed hereunto, Isaiah 58.1. 2 Tim. 4.2. Private Christians should likewise do it ex charitate, out of christian care and charity, Levit. 19.17. so 1 Pet. 4.10.
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And for encouragement consider Prov. 11.30. He that winneth souls is wise. And Dan. 12.3. They that be wise, shall shine as the brightness of the Firmament;
And for encouragement Consider Curae 11.30. He that wins Souls is wise. And Dan. 12.3. They that be wise, shall shine as the brightness of the Firmament;
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So Jam. 5.19, 20. Brethren, if any of you do err from the truth, and one convert him, let him know, that he which converteth the sinner from the error of his way, shall save a soul from death,
So Jam. 5.19, 20. Brothers, if any of you do err from the truth, and one convert him, let him know, that he which Converts the sinner from the error of his Way, shall save a soul from death,
Furthermore, if we endeavour the conversion of souls and do not effect it, yet the Apostle tels us for our comfort, we shall not lose our reward; 1 Cor. 3.8. Every man shall receive his own reward according to his own labour.
Furthermore, if we endeavour the conversion of Souls and do not Effect it, yet the Apostle tells us for our Comfort, we shall not loose our reward; 1 Cor. 3.8. Every man shall receive his own reward according to his own labour.
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yet surely my judgment is with the Lord, and my work (or reward) with my God. However as another Prophet shews, Liberavimus animas, Ezek. 3.17, 18, &c. we free our selves from that guilt which we might have contracted through negligence.
yet surely my judgement is with the Lord, and my work (or reward) with my God. However as Another Prophet shows, Liberavimus animas, Ezekiel 3.17, 18, etc. we free our selves from that guilt which we might have contracted through negligence.
for Death ere long may stop either your mouth, or the ears of others, and then it will be too late to make Dives 's motion, to forewarn your Brethren, lest they come into the place of torment, Luke 16. latter end.
for Death ere long may stop either your Mouth, or the ears of Others, and then it will be too late to make Dives is motion, to forewarn your Brothers, lest they come into the place of torment, Lycia 16. latter end.
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The Apostle Peter was diligent in putting people in remembrance of good things, knowing that shortly he must put off his tabernacle, 2 Pet. 1.13, 14, 15. And St. Paul is earnest in his exhortations and spiritual directions to Timothy, especially knowing the time of his departure to be at hand, 2 Tim. 4.5, 6. Mr. Perkins his Motto was, Hoc age, do the business you are about, what concerns you most, do it speedily, exactly;
The Apostle Peter was diligent in putting people in remembrance of good things, knowing that shortly he must put off his tabernacle, 2 Pet. 1.13, 14, 15. And Saint Paul is earnest in his exhortations and spiritual directions to Timothy, especially knowing the time of his departure to be At hand, 2 Tim. 4.5, 6. Mr. Perkins his Motto was, Hoc age, do the business you Are about, what concerns you most, doe it speedily, exactly;
And truly that good man, as if presaging that his life was likely to be short (for he dyed at the 44th year of his age) husbanded his time with double diligence to God's glory,
And truly that good man, as if presaging that his life was likely to be short (for he died At the 44th year of his age) husbanded his time with double diligence to God's glory,
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Oh then, let us consider, the taper of our life may be almost spent, and therefore (tanquam ultimus lucernae fulgor) let us now shine most gloriously to the good of others.
O then, let us Consider, the taper of our life may be almost spent, and Therefore (tanquam Ultimus Lucernae fulgor) let us now shine most gloriously to the good of Others.
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And truly (as some think) if there were grief in Heaven, it would be most of all for this, that Believers did no more for their God, who now doth so much for them;
And truly (as Some think) if there were grief in Heaven, it would be most of all for this, that Believers did not more for their God, who now does so much for them;
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The old World was to blame in not being better'd by the good example of Enoch, Methuselah, Noah, and some other few good persons that were amongst them:
The old World was to blame in not being bettered by the good Exampl of Enoch, Methuselah, Noah, and Some other few good Persons that were among them:
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And the wicked Sodomites to blame for not improving the society of Godly Lot to their spiritual advantage, Gen. 19.7, 8, 9. 2 Pet. 2.5, 6, 7. Let the patience of good men, check thy impatience; their zeal, thy luke-warmness; their charity, thy cruelty; their temperance, thy luxury; their strictness, thy loosness.
And the wicked Sodomites to blame for not improving the society of Godly Lot to their spiritual advantage, Gen. 19.7, 8, 9. 2 Pet. 2.5, 6, 7. Let the patience of good men, check thy impatience; their zeal, thy lukewarmness; their charity, thy cruelty; their temperance, thy luxury; their strictness, thy looseness.
Yet a little while (saith Christ) is the Light with you, walk while ye have the Light, Joh. 12.35. The Light of God's Word is principally to be followed, Psal. 119.105. Gal. 6.16. yet the light of good Example is not to be neglected, Mat. 5.16. Heb. 12.1. Walk and work by the Light of both, and that with all possible speed that may be. To shut up this;
Yet a little while (Says christ) is the Light with you, walk while you have the Light, John 12.35. The Light of God's Word is principally to be followed, Psalm 119.105. Gal. 6.16. yet the Light of good Exampl is not to be neglected, Mathew 5.16. Hebrew 12.1. Walk and work by the Light of both, and that with all possible speed that may be. To shut up this;
and therefore deal with gracious Companions and faithful Guides, as Elisha did by Elijah, who would not leave him, till he had gotten his Spirit doubled upon him, 2 Kings 2. from ver. 1, to 16. Or,
and Therefore deal with gracious Sodales and faithful Guides, as Elisha did by Elijah, who would not leave him, till he had got his Spirit doubled upon him, 2 Kings 2. from ver. 1, to 16. Or,
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as Jacob dealt with the Angel, who would not let him go until he blessed him, Gen. 32.26, 27, 28. So let us be careful so to improve their company, that before they leave us we may get a blessing from them.
as Jacob dealt with the Angel, who would not let him go until he blessed him, Gen. 32.26, 27, 28. So let us be careful so to improve their company, that before they leave us we may get a blessing from them.
The house of Feasting is apt to put out of our minds the thoughts of goodness, Deut. 8.12. Job 1.5. but the house of Mourning may seriously affect the heart with good thoughts;
The house of Feasting is apt to put out of our minds the thoughts of Goodness, Deuteronomy 8.12. Job 1.5. but the house of Mourning may seriously affect the heart with good thoughts;
for, as it is said of Abel, he being dead, yet speaketh, Heb. 11.4. So the dead corps in the house of Mourning, seems to speak our inevitable mortality.
for, as it is said of Abel, he being dead, yet speaks, Hebrew 11.4. So the dead corpse in the house of Mourning, seems to speak our inevitable mortality.
We may call the death of a Friend or Neighbour (saith a worthy Divine) as some do the Sacrament, Visibile Verbum, a visible Word, a Sermon teaching us our Mortality;
We may call the death of a Friend or Neighbour (Says a worthy Divine) as Some do the Sacrament, Visibile Verbum, a visible Word, a Sermon teaching us our Mortality;
what is this life that we make such account of, that we so much talk of? It is rapidissimus cursus a tumulo ad tumulum, a very swift motion from the womb of our Mother, to the womb of the Earth.
what is this life that we make such account of, that we so much talk of? It is rapidissimus cursus a tumulo ad tumulum, a very swift motion from the womb of our Mother, to the womb of the Earth.
Will you hear what it is? One compares it to an Herb green now, and presently withering ( Ut Herba Solstitialis. Plaut.) Another calls Life the Image of Death. ( Mortis Imago. Cato.) Another calls Man a Dream of a Shadow (NONLATINALPHABET.
Will you hear what it is? One compares it to an Herb green now, and presently withering (Ut Herba Solstitial. Plautus.) another calls Life the Image of Death. (Mortis Imago. Cato.) another calls Man a Dream of a Shadow (.
Pindar. ) Another, a shadow of Smoak, (NONLATINALPHABET. Aeschyl. ) Another compares it to Leaves on Trees soon falling, NONLATINALPHABET. Tale genus hominum, quale foliorum. Homer. Iliad.
Pindar.) another, a shadow of Smoke, (. Aeschyl.) another compares it to Leaves on Trees soon falling,. Tale genus hominum, quale foliorum. Homer. Iliad.
3. Another saith, Our whole life is but a point of time, (NONLATINALPHABET. Plutarch. ) which Seneca well interprets, saying, Punctum est quod vivimus, & adhuc puncto minus:
3. another Says, Our Whole life is but a point of time, (. Plutarch.) which Senecca well interprets, saying, Punctum est quod vivimus, & Adhoc puncto minus:
what more swift or uncertain than the Wind? he compares it to a Shadow that passeth away, Job 8.9. (so doth David, Psal. 102.11. so doth Solomon, Eccles. 6.12.) Job likewise compares his Life to a Post, that runs or rides swiftly on the Earth;
what more swift or uncertain than the Wind? he compares it to a Shadow that passes away, Job 8.9. (so does David, Psalm 102.11. so does Solomon, Eccles. 6.12.) Job likewise compares his Life to a Post, that runs or rides swiftly on the Earth;
to a Ship that moves swiftly on the Waters; and to an Eagle hastning after her prey, that moves swiftly in the Air; Job 9.25, 26. David compares the Life of Man to Grass, ( Manè quidem floridum, vesperi vero aridum );
to a Ship that moves swiftly on the Waters; and to an Eagl hastening After her prey, that moves swiftly in the Air; Job 9.25, 26. David compares the Life of Man to Grass, (Manè quidem floridum, Evening vero aridum);
and to the Flower of the Field, which soon withereth and fadeth away, Ps. 103.15, 16. So doth Moses, Psal. 90.5, 6. So doth the Prophet Isaiah, Isa. 40.6, 7. David likewise compares it to Smoak which is quickly dispersed, Psal. 102.3. He likewise compares it to an Hand-breadth, Psal. 39.5. which is one of the shortest of measures, the breadth onely of four fingers put close together.
and to the Flower of the Field, which soon withereth and fades away, Ps. 103.15, 16. So does Moses, Psalm 90.5, 6. So does the Prophet Isaiah, Isaiah 40.6, 7. David likewise compares it to Smoke which is quickly dispersed, Psalm 102.3. He likewise compares it to an Handbreadth, Psalm 39.5. which is one of the Shortest of measures, the breadth only of four fingers put close together.
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It is a vapour, and that is such a thing as is next to nothing, an apparition rather than reality, and that apparition vanishing out of sight. Moses tells us, Psal. 90.9. We spend our years as a tale that is told:
It is a vapour, and that is such a thing as is next to nothing, an apparition rather than reality, and that apparition vanishing out of sighed. Moses tells us, Psalm 90.9. We spend our Years as a tale that is told:
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and as a watch in the night, which is but three hours continuance. Christ calls it an hour, John 5.25. The Wiseman calls it a moment, Prov. 12.19. so doth St. Paul, 2 Cor. 4.17.
and as a watch in the night, which is but three hours Continuance. christ calls it an hour, John 5.25. The Wiseman calls it a moment, Curae 12.19. so does Saint Paul, 2 Cor. 4.17.
Or, according to the Original, it may be rendred, All vanity every man living, or every living man is every vanity: Universa vanitas omnis homo subsistens. Byth.
Or, according to the Original, it may be rendered, All vanity every man living, or every living man is every vanity: Universa vanitas omnis homo subsistens. Byth.
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Take man standing on his Pantofles in all his beauty and bravery, and he is no other than a compendium of all vanities under the Sun. Name what vanity you can or will, man is that:
Take man standing on his Pantoffles in all his beauty and bravery, and he is no other than a compendium of all vanities under the Sun. Name what vanity you can or will, man is that:
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Some have comprized the vanity of man's life in these verses, Somnus, bulla, vitrum, glacies, flos, fabula, foenū, Umbra, cinis, punctum, vox, sonus, aura, nihil.
some have comprised the vanity of Man's life in these Verses, Somnus, bulla, vitrum, Glacies, flos, fabula, foenū, Umbra, Cinis, punctum, vox, Sound, aura, nihil.
And that we may not doubt it, he ushers it in with a Verily, and concludes it with Selah. Which word (growing of a root which signifies to lift up ) being added, shews we should lift up our minds seriously to consider the vanity of man.
And that we may not doubt it, he ushers it in with a Verily, and concludes it with Selac. Which word (growing of a root which signifies to lift up) being added, shows we should lift up our minds seriously to Consider the vanity of man.
But the Pope hath little reason to admit this title, for (as Dr. Prideaux observes else-where) one year, four months and three dayes made an end of four Popes, (viz.) Sextus the 5th, Urbane the 7th, Gregory the 14th, and Innocent the 9th. Most know they must die, but they seldome think of it.
But the Pope hath little reason to admit this title, for (as Dr. Prideaux observes elsewhere) one year, four months and three days made an end of four Popes, (viz.) Sextus the 5th, Urbane the 7th, Gregory the 14th, and Innocent the 9th. Most know they must die, but they seldom think of it.
Witness that prophane Proverb which is much in use amongst us, when we would express that we never thought of such a thing, we say, we thought no more of it than of our dying-day.
Witness that profane Proverb which is much in use among us, when we would express that we never Thought of such a thing, we say, we Thought no more of it than of our Dying day.
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Thus men spend their days in wealth, or mirth (for the Orig. will bear either) and in a moment (when they little think of it) they go down into the Grave, Job 21.13. We read of some, Isa. 28.15.
Thus men spend their days in wealth, or mirth (for the Origin will bear either) and in a moment (when they little think of it) they go down into the Grave, Job 21.13. We read of Some, Isaiah 28.15.
that said, They had made a covenant with Death, and with Hell (or the Grave) were at agreement. A League or Covenant is made betwixt Parties consenting,
that said, They had made a Covenant with Death, and with Hell (or the Grave) were At agreement. A League or Covenant is made betwixt Parties consenting,
so that there is no Covenant made indeed, but only in the wicked mans imagination, who without any ground for it, thinks Death will not yet seize on him.
so that there is no Covenant made indeed, but only in the wicked men imagination, who without any ground for it, thinks Death will not yet seize on him.
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So the rich Farmer sang a Requiem to his Soul, Luke 12.19, 20. Soul, take thine ease, thou hast Goods laid up for many years, eat, drink, and be merry.
So the rich Farmer sang a Requiem to his Soul, Lycia 12.19, 20. Soul, take thine ease, thou hast Goods laid up for many Years, eat, drink, and be merry.
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and buy and sell, and get gain. We read, Isa. 40.6. the Prophet was to cry, All flesh is Grass: This crying doth intimate, that men drowned in security, forget their own mortality.
and buy and fell, and get gain. We read, Isaiah 40.6. the Prophet was to cry, All Flesh is Grass: This crying does intimate, that men drowned in security, forget their own mortality.
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Infectious Distempers, as Plague, Measels, Small-Pox, &c. soonest seize on the purest Complexions, and speedily overturn the best-built structures of Nature. The purest Fruit soonest perisheth.
Infectious Distempers, as Plague, Measels, Small-Pox, etc. soonest seize on the Purest Complexions, and speedily overturn the best-built structures of Nature. The Purest Fruit soonest Perishes.
yet sickness may soon weaken thee, and Death lay thee flat on thy back. (2.) Some measure their life by the lives of others, as their Neighbours, and their own Kindred.
yet sickness may soon weaken thee, and Death lay thee flat on thy back. (2.) some measure their life by the lives of Others, as their Neighbours, and their own Kindred.
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But this is deceitful reckoning, for young men die as well as those that are striken in years, see Job 21.23, 24, 25, 26. So Job 36.14. They die in youth. So Jer. 9.21.
But this is deceitful reckoning, for young men die as well as those that Are stricken in Years, see Job 21.23, 24, 25, 26. So Job 36.14. They die in youth. So Jer. 9.21.
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And though your Father be alive, and your Grandfather lived long, yet many times Children die before their Parents. Gen. 11.28. Haran died before his Father Terah. Absalom out-lived all his Children.
And though your Father be alive, and your Grandfather lived long, yet many times Children die before their Parents. Gen. 11.28. Haran died before his Father Terah. Absalom outlived all his Children.
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So did Job, Job 1.18, 19. To end this, The Sons of Jacob, (as one observes) when they came to the Table of Joseph, sat down, the eldest according to his Age,
So did Job, Job 1.18, 19. To end this, The Sons of Jacob, (as one observes) when they Come to the Table of Joseph, sat down, the eldest according to his Age,
because they are temperate and chast. Intemperance doubtless destroys many. Plures gulâ quàm gladio, More perish by gluttony than by the Sword. Multos morbos multa fecerunt fercula.
Because they Are temperate and chaste. Intemperance doubtless Destroys many. Plures gulâ quàm Gladio, More perish by gluttony than by the Sword. Multos Morbos Multa fecerunt fercula.
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Seneca Epist. 95. And drunkenness is destructive to the bodies of those that delight in it, Prov. 23.29, 30. Whence come Dropsies, Gouts, Feavers, Rheums,
Senecca Epistle 95. And Drunkenness is destructive to the bodies of those that delight in it, Curae 23.29, 30. Whence come Dropsies, Gouts, Fevers, Rheums,
and such like Distempers, but usually from excess in eating and drinking. Lasciviousness and excessive wantonness is likewise an impairer of strength, Prov. 5.11. so Prov. 31.5.
and such like Distempers, but usually from excess in eating and drinking. Lasciviousness and excessive wantonness is likewise an impairer of strength, Curae 5.11. so Curae 31.5.
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But yet the most temperate and chast men may die soon. For these are very subject to infectious Maladies, neither are they priviledged from manifold chances,
But yet the most temperate and chaste men may die soon. For these Are very Subject to infectious Maladies, neither Are they privileged from manifold chances,
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and unexpected surprisals, which may suddenly put an end to life. (4. and lastly,) Others because they have been sick and are recovered, they hope to see many dayes. But alas!
and unexpected surprisals, which may suddenly put an end to life. (4. and lastly,) Others Because they have been sick and Are recovered, they hope to see many days. But alas!
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how ordinary are relapses into the same distemper that men think they are recovered of: And those relapses (as Physitians say, and Experience doth witness) most dangerous.
how ordinary Are relapses into the same distemper that men think they Are recovered of: And those relapses (as Physicians say, and Experience does witness) most dangerous.
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and escaped drowning very narrowly by swimming) yet having escaped so great a danger, within a short t me after his arrival and return to his Friends, fell sick and died amongst them.
and escaped drowning very narrowly by swimming) yet having escaped so great a danger, within a short tO me After his arrival and return to his Friends, fell sick and died among them.
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The very eye (as some Oculists observe) hath above sixty Diseases attending it. Innumerable then must the diseases be which the whole body is subject unto.
The very eye (as Some Oculists observe) hath above sixty Diseases attending it. Innumerable then must the diseases be which the Whole body is Subject unto.
Some Bodies are blown up with the Cholick or Illiaca Passio: Some eaten up insensibly by a Consumption; some drowned with the Dropsie; some burnt with a Feaver.
some Bodies Are blown up with the Cholic or Illiaca Passio: some eaten up insensibly by a Consumption; Some drowned with the Dropsy; Some burned with a Fever.
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Absaloms Mule running from under him, hastned his destruction, 2 Sam. 18.9, &c. If we walk on foot, we may take immoderate heats and colds, which may bring with them incurable Distempers.
Absaloms Mule running from under him, hastened his destruction, 2 Sam. 18.9, etc. If we walk on foot, we may take immoderate heats and colds, which may bring with them incurable Distempers.
Thieves and Robbers may surprize us, wound us, and leave us for dead, Luke 10.30. Some Beast or other may kill us, as the disobedient Prophet was slain with a Lyon, 1 Kings 13.24.
Thieves and Robbers may surprise us, wound us, and leave us for dead, Lycia 10.30. some Beast or other may kill us, as the disobedient Prophet was slave with a lion, 1 Kings 13.24.
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Martial makes mention of one that was kill'd with the fall of an Ice-sicle, which caused the Poet to melt into tears, saying, O ubi Mors non est, si jugulatis aquae?
Martial makes mention of one that was killed with the fallen of an Ice-sicle, which caused the Poet to melt into tears, saying, Oh ubi Mors non est, si jugulatis Water?
What cannot make an end of us, if a little congealed Water can do it? Aeschylus the Tragedian was killed by a Crab-fish, which fell from an Eagles talons, who mistook (as it was thought) his bald Head for a Stone.
What cannot make an end of us, if a little congealed Water can do it? Aeschylus the Tragedian was killed by a Crabfish, which fell from an Eagles talons, who mistook (as it was Thought) his bald Head for a Stone.
Sisera slept, but never awaked more in this World, Judg. 4.21. Benhadad being sick, was confined to his Bed, yet his sickness was not so destructive to take away his life;
Sisera slept, but never awaked more in this World, Judges 4.21. Benhadad being sick, was confined to his Bed, yet his sickness was not so destructive to take away his life;
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And prophane stories tell us, That Carus the Emperor was slain by a Thunder-bolt; so was the Emperor Anastatius. Antiochus was murdered in his Coach. Domitian in his Chamber. Caligula in the Theatre. Caesar in the Senate-house;
And profane stories tell us, That Carus the Emperor was slave by a Thunderbolt; so was the Emperor Anastasius. Antiochus was murdered in his Coach. Domitian in his Chamber. Caligula in the Theatre. Caesar in the Senate-house;
The Poet said, Illi robur & as triplex circa pectus qui fragilem commisit pelago ratem, Hor. He was a very bold man who first exposed himself to the Seas in so frail a Vessel as a Ship is:
The Poet said, Illi robur & as triplex circa pectus qui fragilem commisit Sea ratem, Hor. He was a very bold man who First exposed himself to the Seas in so frail a Vessel as a Ship is:
Thus, as Seneca saith, Mors ubique nos expectat, tu si sapiens eris, ubique eam expectabis. Death waits upon us every where, both at Sea and Land, at home and abroad;
Thus, as Senecca Says, Mors ubique nos Expects, tu si sapiens eris, ubique eam expectabis. Death waits upon us every where, both At Sea and Land, At home and abroad;
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let us in every place, and at all times, wait for it; sure I am it will be our wisdom so to do. Deut. 32.29. O that they were wise, that they would consider their latter end.
let us in every place, and At all times, wait for it; sure I am it will be our Wisdom so to do. Deuteronomy 32.29. Oh that they were wise, that they would Consider their latter end.
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if the Lord permit, or if the Lord will, as you may read Acts 18.21. Rom. 1.10. 1 Cor. 4.19. 1 Cor. 16.7. he thought himself Tenant at Will in the Clay-farm of his body:
if the Lord permit, or if the Lord will, as you may read Acts 18.21. Rom. 1.10. 1 Cor. 4.19. 1 Cor. 16.7. he Thought himself Tenant At Will in the Clay-farm of his body:
So did St. James, James 4.13, 14, 15. St. Peter lookt not to dwell long in his earthly Tenement, 2 Pet. 1.14. Joseph of Arimathea erected his Tomb in his life-time in the midst of his Garden, (as some gather from Mat. 27.60. compared with John 19.41.) that in the midst of his delights and pleasant walks, he might think of Death.
So did Saint James, James 4.13, 14, 15. Saint Peter looked not to dwell long in his earthly Tenement, 2 Pet. 1.14. Joseph of Arimathea erected his Tomb in his lifetime in the midst of his Garden, (as Some gather from Mathew 27.60. compared with John 19.41.) that in the midst of his delights and pleasant walks, he might think of Death.
for a Trumpet every morning was sounded at his Chamber, and these words uttered, with a loud Voice, by one whom he had appointed, NONLATINALPHABET, Remember thou art a mortal Man:
for a Trumpet every morning was sounded At his Chamber, and these words uttered, with a loud Voice, by one whom he had appointed,, remember thou art a Mortal Man:
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one day added to our lives, brings us nearer unto death. Your life is shorter to day than it was yesterday. God threatned Adam, Gen. 2.17. That in the day that he did eat the forbidden Fruit, he should surely die.
one day added to our lives, brings us nearer unto death. Your life is shorter to day than it was yesterday. God threatened Adam, Gen. 2.17. That in the day that he did eat the forbidden Fruit, he should surely die.
Well then, let your going to the House of Mourning, and following the Corps to the Grave, mind you of your mortality, that God will shortly bring you to the Grave, The House appointed for all men living, Job 30.23. Lastly, Let death of Friends put us upon preparing for Death.
Well then, let your going to the House of Mourning, and following the Corpse to the Grave, mind you of your mortality, that God will shortly bring you to the Grave, The House appointed for all men living, Job 30.23. Lastly, Let death of Friends put us upon preparing for Death.
which lively spectacle of mans mortality so impressed the soul of this Waldo, that instantly he resolved on a strict reformation of life, which to his power he performed.
which lively spectacle of men mortality so impressed the soul of this Waldo, that instantly he resolved on a strict Reformation of life, which to his power he performed.
and return home more grave and serious: Let us set our House and Souls in order: Luke 12.40. Be ye therefore ready; for the Son of Man cometh at an hour when ye think not.
and return home more grave and serious: Let us Set our House and Souls in order: Lycia 12.40. Be you Therefore ready; for the Son of Man comes At an hour when you think not.
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As we know not the time of our general, so neither of our particular judgment. It is good for us to stand upon our watch, Mar. 13.32. and to improve all our opportunities both of doing and receiving good, that so we may be as the wise Virgins, ( Mat. 25.) having Oyl in our Lamps, Grace in our Hearts;
As we know not the time of our general, so neither of our particular judgement. It is good for us to stand upon our watch, Mar. 13.32. and to improve all our opportunities both of doing and receiving good, that so we may be as the wise Virgins, (Mathew 25.) having Oil in our Lamps, Grace in our Hearts;
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Our Saviour himself, in the dayes of his flesh, offered up Prayers and Supplications with strong crying and tears, Heb. 5.7. The Publican confessing his sins, and most humbly suing out the pardon of them, went away justified, Luke 18.13, 14. How did Christ remember the Thief upon the Cross praying to him, Luke 23. 42, 43. Jacob was frequent and prevalent with God in prayer, Gen. 32.28. even when he was old and weak, he humbly presented his devotion to God, Gen. 48.31. Heb. 11.21. Stephen that saw Heaven opened, Acts 7.56. as he lived, so he died praying, vers. 59. Luther he died praying and resigning his Spirit into Gods hands.
Our Saviour himself, in the days of his Flesh, offered up Prayers and Supplications with strong crying and tears, Hebrew 5.7. The Publican confessing his Sins, and most humbly suing out the pardon of them, went away justified, Lycia 18.13, 14. How did christ Remember the Thief upon the Cross praying to him, Lycia 23. 42, 43. Jacob was frequent and prevalent with God in prayer, Gen. 32.28. even when he was old and weak, he humbly presented his devotion to God, Gen. 48.31. Hebrew 11.21. Stephen that saw Heaven opened, Acts 7.56. as he lived, so he died praying, vers. 59. Luther he died praying and resigning his Spirit into God's hands.
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How long Lord Jesus? How long? Jesus Fountain of Mercy, have mercy upon me, &c. Bishop Usher he died like Mr. Perkins, who expired with crying for mercy and forgiveness.
How long Lord jesus? How long? jesus Fountain of Mercy, have mercy upon me, etc. Bishop Usher he died like Mr. Perkins, who expired with crying for mercy and forgiveness.
Pray then to God that he would pardon your manifold sins, and fit you for death: say with David, Psal. 39.4. Lord make me to know my end, and the measure of my dayes, that I may know how frail I am. Pray with Moses, Psal. 90.12. So teach us to number our dayes, that we may apply our hearts unto wisdom.
prey then to God that he would pardon your manifold Sins, and fit you for death: say with David, Psalm 39.4. Lord make me to know my end, and the measure of my days, that I may know how frail I am. Pray with Moses, Psalm 90.12. So teach us to number our days, that we may apply our hearts unto Wisdom.
Prayer rightly performed (as a learned Doctor saith) is the best Sacrifice which the Soul can send up into Heaven. 2. Preparation for Death consists in bewailing our sins.
Prayer rightly performed (as a learned Doctor Says) is the best Sacrifice which the Soul can send up into Heaven. 2. Preparation for Death consists in bewailing our Sins.
We should be like Doves of the Valleys, all of us mourning every one for his iniquity, as the Prophet speaks, Ezek. 7.16. A broken and contrite heart, (saith David) O God, thou wilt not despise, Psal. 51.17. The words are a NONLATINALPHABET;
We should be like Dove of the Valleys, all of us mourning every one for his iniquity, as the Prophet speaks, Ezekiel 7.16. A broken and contrite heart, (Says David) Oh God, thou wilt not despise, Psalm 51.17. The words Are a;
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He is not sensible of his spiritual wounds, who doth not bewail his sinful condition. And again saith another Father, St. Austin, Gravissima peccata gravissimus lamentis indigent;
He is not sensible of his spiritual wounds, who does not bewail his sinful condition. And again Says Another Father, Saint Austin, Gravissima Peccata gravissimus lamentis indigent;
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so that night and day he mourned for his sins. And Peter having sin'd, he went out and wept bitterly, Mat. 26.75. The crowing of the Cock was a Monitor of his fault:
so that night and day he mourned for his Sins. And Peter having sinned, he went out and wept bitterly, Mathew 26.75. The crowing of the Cock was a Monitor of his fault:
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So did Ezra, Nehemiah, Daniel, &c. They endeavour to wash away those sins with a flood of tears, which they cannot bear down with a stream of power. Thus did David, Psal. 119.136. So did Isaiah, Isa. 6.5.
So did Ezra, Nehemiah, daniel, etc. They endeavour to wash away those Sins with a flood of tears, which they cannot bear down with a stream of power. Thus did David, Psalm 119.136. So did Isaiah, Isaiah 6.5.
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And Jeremiah wisheth his eyes were a Fountain, Jer. 9.1. he would have them not to drop as a Limbeck, but like a Fountain send forth streams of tears to bewail the sins and miseries of the People.
And Jeremiah wishes his eyes were a Fountain, Jer. 9.1. he would have them not to drop as a Limbeck, but like a Fountain send forth streams of tears to bewail the Sins and misery's of the People.
Indeed the way to Heaven is by Weeping-Cross. Jacob, as you read Gen. 29. could not obtain Rachel, till he had first married Leah: Heaven is a beautiful place,
Indeed the Way to Heaven is by Weeping-Cross. Jacob, as you read Gen. 29. could not obtain Rachel, till he had First married Leah: Heaven is a beautiful place,
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To end this, Christ oft went (as we read in the Gospel) from Bethanie to Jerusalem. So a true Christian must go from the House of Sorrow to the Vision of Peace.
To end this, christ oft went (as we read in the Gospel) from Bethany to Jerusalem. So a true Christian must go from the House of Sorrow to the Vision of Peace.
After you have disgorged your sin by sorrowful confession, take heed you turn not again with the Dog to your former vomit, 2 Pet. 2.22. which if you do, it will highly aggravate your sin, not at all ease you of the burthen.
After you have disgorged your since by sorrowful Confessi, take heed you turn not again with the Dog to your former vomit, 2 Pet. 2.22. which if you do, it will highly aggravate your since, not At all ease you of the burden.
Part with sins that are as near and dear unto us as the members of our body, Mat. 5.29, 30. Col. 3.5. — Immedicabile vulnus Ense recidendum est, ne pars sincera trahatur.
Part with Sins that Are as near and dear unto us as the members of our body, Mathew 5.29, 30. Col. 3.5. — Immedicabile Wound Ense recidendum est, ne pars Sincere trahatur.
then that the whole man should be utterly and eternally ruined by them. St. Jerom 's counsel is to be followed, Nulli parcas, ut soli parcas animae;
then that the Whole man should be utterly and eternally ruined by them. Saint Jerome is counsel is to be followed, None parcas, ut soli parcas Spirits;
Spare not lust but let it be mortified, that so thy Soul may be spared; for fleshly lusts war against the Soul, 1 Pet. 2.11. Say not of any sin, as Lot did of Zoar, Gen. 19.20. Is it not a little one, and my Soul shall live? O my Friend!
Spare not lust but let it be mortified, that so thy Soul may be spared; for fleshly Lustiest war against the Soul, 1 Pet. 2.11. Say not of any since, as Lot did of Zoar, Gen. 19.20. Is it not a little one, and my Soul shall live? Oh my Friend!
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Death not onely temporal, but eternal too (for this is chiefly here meant, as it appears by the opposition to eternal life in the Text) is as due to every sin lived in,
Death not only temporal, but Eternal too (for this is chiefly Here meant, as it appears by the opposition to Eternal life in the Text) is as due to every since lived in,
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and therefore saith the same Father, Noli illa contemnere, quia minora sunt, sed cave quia plura sunt, &c. What your little sins (as you call them) want of other sins in weight, they make up in number,
and Therefore Says the same Father, Noli illa contemnere, quia Minor sunt, sed cave quia plura sunt, etc. What your little Sins (as you call them) want of other Sins in weight, they make up in number,
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and therefore take heed of them. Small wounds multiplyed will let out life; and a great number of narrow leaks, endanger the sinking of the stateliest Ship;
and Therefore take heed of them. Small wounds multiplied will let out life; and a great number of narrow leaks, endanger the sinking of thee Stateliest Ship;
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Yea, to hate every fable way, vers. 104. Vain thoughts; vers. 113. as well as lying, vers. 163. For Jam. 2.10. Whosoever shall keep the whole Law, and yet offend in one Point, he is guilty of all:
Yea, to hate every fable Way, vers. 104. Vain thoughts; vers. 113. as well as lying, vers. 163. For Jam. 2.10. Whosoever shall keep the Whole Law, and yet offend in one Point, he is guilty of all:
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Or according to Dr. Hammond 's Paraphrase, 'Tis but a small excuse for you to think that this is but one transgression, and therefore not considerable;
Or according to Dr. Hammond is paraphrase, It's but a small excuse for you to think that this is but one Transgression, and Therefore not considerable;
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In vain doth any man hope for Heaven that lives in any known sin. 1 John 3.3. He that hath this hope, (viz. of seeing God in glory, vers. 2.) purifieth himself even as he is pure.
In vain does any man hope for Heaven that lives in any known since. 1 John 3.3. He that hath this hope, (viz. of seeing God in glory, vers. 2.) Purifieth himself even as he is pure.
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He that dies to sin when he lives, shall live when he dies, and may say upon his death-bed as Myconius said to Luther his Friend that came to visit him, This sickness is not unto Death but unto Life:
He that die to sin when he lives, shall live when he die, and may say upon his deathbed as Myconius said to Luther his Friend that Come to visit him, This sickness is not unto Death but unto Life:
Many build their hopes of future happiness upon this sandy Foundation, That they are no Drunkards, Whoremasters, Swearers, Lyars, &c. Because they are not guilty of open scandalous miscarrages,
Many built their hope's of future happiness upon this sandy Foundation, That they Are no Drunkards, Whoremasters, Swearers, Liars, etc. Because they Are not guilty of open scandalous miscarriages,
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therefore they bless themselves in their condition, as the Pharisee did, Luke 18.11. God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican.
Therefore they bless themselves in their condition, as the Pharisee did, Lycia 18.11. God, I thank thee, that I am not as other men Are, extortioners, unjust, Adulterers, or even as this Publican.
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It is good indeed to keep our selves unspotted from the World, but this is not sufficient, we must do good works, visit the Fatherless and Widows in their affliction;
It is good indeed to keep our selves unspotted from the World, but this is not sufficient, we must do good works, visit the Fatherless and Widows in their affliction;
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This is pure Religion, and undefiled before God, as St. James tells us, Jam. 1.27. It is not enough not to do evil, but we must likewise do good, Ps. 34.14. Isa. 1.16, 17. Rom. 12.9. Sinful omissions are not to be looked upon as bare negations or privations, but as breaches of a positive Law, which commands the contrary;
This is pure Religion, and undefiled before God, as Saint James tells us, Jam. 1.27. It is not enough not to do evil, but we must likewise do good, Ps. 34.14. Isaiah 1.16, 17. Rom. 12.9. Sinful omissions Are not to be looked upon as bore negations or privations, but as Breaches of a positive Law, which commands the contrary;
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The Tree that bears not good fruit, is fuel for the fire, as well as the Tree that bears evil fruit, Mat. 3.10. Mat. 7.19. The unprofitable Servant was cast into utter darkness, not for spending, but for not improving his Masters Talent, Mat. 25.30.
The Tree that bears not good fruit, is fuel for the fire, as well as the Tree that bears evil fruit, Mathew 3.10. Mathew 7.19. The unprofitable Servant was cast into utter darkness, not for spending, but for not improving his Masters Talon, Mathew 25.30.
So the five foolish Virgins (as you may read before, vers. 3. and 10. compared) were shut out of doors, not for abusing in wasting, but for wanting of Oil:
So the five foolish Virgins (as you may read before, vers. 3. and 10. compared) were shut out of doors, not for abusing in wasting, but for wanting of Oil:
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So you may read afterwards in that Chapter, many will be doomed to Hell because not active in works of charity, vers. 41, 42, &c. It is not said, ye took away my Meat, Drink,
So you may read afterwards in that Chapter, many will be doomed to Hell Because not active in works of charity, vers. 41, 42, etc. It is not said, you took away my Meat, Drink,
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and Cloaths from me, but ye gave me no Meat, Drink, Cloathing, &c. therefore depart from me ye cursed into everlasting fire, &c. So Dives was cast into the place of torment, (non quòd abstulit aliena,
and Clothes from me, but you gave me no Meat, Drink, Clothing, etc. Therefore depart from me you cursed into everlasting fire, etc. So Dives was cast into the place of torment, (non quòd abstulit Aliena,
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sed quòd non donavit sua) not for robbing, but for not relieving poor Lazarus. Good works are necessary, Salvation is not ordinarily, obtained without them,
sed quòd non donavit sua) not for robbing, but for not relieving poor Lazarus. Good works Are necessary, Salvation is not ordinarily, obtained without them,
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as these places shew, Mat. 25.34, &c. Luk. 16.9. Rom. 2.6, 7, 8, 9, 10. Gal. 6.9, 10. 1 Tim. 6.18, 19. Heb. 6.10. & 10.24. [ Nemo malâ morte unquam moriebatur qui libentèr opera charitatis exercuit, Jerom. Bona opera sunt praedestinationis occultae indicta, futurae foelicitatis is praesagia, via regni, non causa regnandi, Bernard.
as these places show, Mathew 25.34, etc. Luk. 16.9. Rom. 2.6, 7, 8, 9, 10. Gal. 6.9, 10. 1 Tim. 6.18, 19. Hebrew 6.10. & 10.24. [ Nemo malâ morte unquam moriebatur qui libentèr opera charitatis Exercuit, Jerome Bona opera sunt praedestinationis Occultae indicta, futurae foelicitatis is praesagia, via Regni, non causa regnandi, Bernard.
Actus boni Christianae fidei quasi testes, quia Christianus nisi bona opera fecerit, fidem suam penitus approbare non possit, Salv. ] Now when I speak of good Works, I do not only mean works of Charity;
Actus boni Christian fidei quasi testes, quia Christian nisi Bona opera fecerit, fidem suam penitus approbare non possit, Salvation ] Now when I speak of good Works, I do not only mean works of Charity;
for works of Piety, and of our particular Callings, are also good works. Be much then in praying, reading, hearing, meditating, alms-deeds, and the like.
for works of Piety, and of our particular Callings, Are also good works. Be much then in praying, reading, hearing, meditating, almsdeeds, and the like.
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Heaven is a Christians Countrey, send droves of duties thither afore-hand, as Prayers, Meditations, Affections, Longings, Alms-deeds, &c. that so when you depart this Life, you may follow after them.
Heaven is a Christians Country, send droves of duties thither aforehand, as Prayers, Meditations, Affections, Longings, Almsdeeds, etc. that so when you depart this Life, you may follow After them.
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Solomon who was the Oracle of his Age, 1 Kings 4.29, 30, 31. was a Type of Christ, in whom are hid all the Treasures of Wisdom and Knowledge, Col. 2.3. A Spirit of Wisdom and Understanding, of Counsel and Knowledge, did rest upon him, Isa. 11.2. Let us resemble him in Wisdom.
Solomon who was the Oracle of his Age, 1 Kings 4.29, 30, 31. was a Type of christ, in whom Are hid all the Treasures of Wisdom and Knowledge, Col. 2.3. A Spirit of Wisdom and Understanding, of Counsel and Knowledge, did rest upon him, Isaiah 11.2. Let us resemble him in Wisdom.
Labour to be filled with the knowledge of God's Will, in all wisdom and spiritual understanding, — increasing in the knowledge of God, Col. 1.9, 10. The New Man is renewed in knowledge after the Image of him that created him, Col. 3.10. Gods Children are savingly enlightned, 2. Cor. 4.6. Such as have their understandings darkned through the ignorance that is in them, are alienated from the life of God, Ephes. 4.18.
Labour to be filled with the knowledge of God's Will, in all Wisdom and spiritual understanding, — increasing in the knowledge of God, Col. 1.9, 10. The New Man is renewed in knowledge After the Image of him that created him, Col. 3.10. God's Children Are savingly enlightened, 2. Cor. 4.6. Such as have their understandings darkened through the ignorance that is in them, Are alienated from the life of God, Ephesians 4.18.
He was hurried from place to place, posted from Judge to Judge, put over from torment to torment, from the Garden to Annas, from Annas to Caiphas, from Caiphas to Pilate, from Pilate to Herod, from Herod to Pilate again;
He was hurried from place to place, posted from Judge to Judge, put over from torment to torment, from the Garden to Annas, from Annas to Caiaphas, from Caiaphas to Pilate, from Pilate to Herod, from Herod to Pilate again;
Yet under all indignities offered, he opened not his mouth murmuringly or impatiently: Isa. 53.7. He was oppressed, he was afflicted, (saith the Evangelical Prophet) yet he opened not his mouth;
Yet under all indignities offered, he opened not his Mouth murmuringly or impatiently: Isaiah 53.7. He was oppressed, he was afflicted, (Says the Evangelical Prophet) yet he opened not his Mouth;
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He died the painful, shameful, and accursed death of the Cross, without the least bleating of impatience, see Heb. 12.2, 3. so 1 Pet. 2.21, 22.23. This Lesson he would have us learn from him, promising that thereby we shall find rest to our Souls, Matth. 11.29. Considering the manifold afflictions we may meet with in our Christian course, we have need of patience. Heb. 10.36. Ye have need of patience, that after ye have done the Will of God, ye might receive the promise.
He died the painful, shameful, and accursed death of the Cross, without the least bleating of impatience, see Hebrew 12.2, 3. so 1 Pet. 2.21, 22.23. This lesson he would have us Learn from him, promising that thereby we shall find rest to our Souls, Matthew 11.29. Considering the manifold afflictions we may meet with in our Christian course, we have need of patience. Hebrew 10.36. You have need of patience, that After you have done the Will of God, you might receive the promise.
3. There was in Christ humility and self-denyal. Gal. 4.4. When the fulness of the time was come, God sent forth his Son. And this Son emptied himself of his glory, NONLATINALPHABET.
3. There was in christ humility and self-denial. Gal. 4.4. When the fullness of the time was come, God sent forth his Son. And this Son emptied himself of his glory,.
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and being found in fashion as a Man, he humbled himself, &c. Phil. 2.5, 6, 7, 8. He was born in Bethlem, a mean City, in a Stable, a very mean Room, the Manger was his Cradle, the Cobwebs his Canopy:
and being found in fashion as a Man, he humbled himself, etc. Philip 2.5, 6, 7, 8. He was born in Bethlehem, a mean city, in a Stable, a very mean Room, the Manger was his Cradle, the Cobwebs his Canopy:
so he restored the withered hand, and straight-way, as it were, dryed it up again in forbidding its use, crying, Point not at me. What greater token of his humility and self-denyal than this? Nay,
so he restored the withered hand, and straightway, as it were, dried it up again in forbidding its use, crying, Point not At me. What greater token of his humility and self-denial than this? Nay,
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He washed his Disciples Feet, to teach us, by his own Example, a Lesson of loving condescention, John 13.14, 15. Let us resemble Christ in humility and self-denyal, Mat. 11.29.
He washed his Disciples Feet, to teach us, by his own Exampl, a lesson of loving condescension, John 13.14, 15. Let us resemble christ in humility and self-denial, Mathew 11.29.
A proud man that will not stoop, cannot enter into the narrow Wicket of Heaven. The Kingdom of Heaven belongs to the poor in Spirit, Mat. 5.3. and to such as are little in their own eyes, Luke 12.32. 4. There was in Christ harmlesness and inoffensiveness.
A proud man that will not stoop, cannot enter into the narrow Wicket of Heaven. The Kingdom of Heaven belongs to the poor in Spirit, Mathew 5.3. and to such as Are little in their own eyes, Lycia 12.32. 4. There was in christ harmlessness and inoffensiveness.
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Christ was very inoffensive, some of his very enemies acquit him, as you may read Luke 23.4, 22. Judas who betray'd him, said, He had sin'd in betraying innocent blood, Mat. 27.4. He walked very inoffensively both before God and Man, 1 Pet. 2.22.
christ was very inoffensive, Some of his very enemies acquit him, as you may read Lycia 23.4, 22. Judas who betrayed him, said, He had sinned in betraying innocent blood, Mathew 27.4. He walked very inoffensively both before God and Man, 1 Pet. 2.22.
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Though he made his Grave with the World, and suffered betwixt two Malefactors, yet he did no violence, neither was any deceit in his mouth, Isa. 53.9. He is such an High Priest as is holy, harmless, undefiled, Heb. 7.26. Indeed many took offence at Christ, at the meanness of his Person, strictness of his Life, purity of his Doctrine, &c. Mat. 15.12. Mar. 6.3. but he gave none offence.
Though he made his Grave with the World, and suffered betwixt two Malefactors, yet he did no violence, neither was any deceit in his Mouth, Isaiah 53.9. He is such an High Priest as is holy, harmless, undefiled, Hebrew 7.26. Indeed many took offence At christ, At the meanness of his Person, strictness of his Life, purity of his Doctrine, etc. Mathew 15.12. Mar. 6.3. but he gave none offence.
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Thus ought we to walk inoffensively, with St. Paul, endeavouring to keep a Conscience void of offence both towards God and towards Man, Acts 24.16. so 1 Cor. 10.32. Give none offence, saith the Apostle.
Thus ought we to walk inoffensively, with Saint Paul, endeavouring to keep a Conscience void of offence both towards God and towards Man, Acts 24.16. so 1 Cor. 10.32. Give none offence, Says the Apostle.
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We should he blameless and harmless, Phil. 2.15. so 1 Thes. 2.10. Christ would have us to be harmless as Doves, as well as wise as Serpents, Mat. 10.16. Ut nulli nocuisse potes, imitare columbam;
We should he blameless and harmless, Philip 2.15. so 1 Thebes 2.10. christ would have us to be harmless as Dove, as well as wise as Serpents, Mathew 10.16. Ut None nocuisse potes, imitate Columbam;
God bestows his Spirit upon them that they may be profitable, 1 Cor. 12.7. The Apostle sought the profit of many that they might be saved, 1 Cor. 10.33. Mundo fideles utilitatem suae praesentiae non denegant.
God bestows his Spirit upon them that they may be profitable, 1 Cor. 12.7. The Apostle sought the profit of many that they might be saved, 1 Cor. 10.33. Mundo fideles utilitatem suae praesentiae non denegant.
See his holy indignation against such as prophaned his Temple, John 2.15, 16, 17. so John 4.34. He counted it his meat to do the Will of him that sent him, and to finish his Work.
See his holy Indignation against such as Profaned his Temple, John 2.15, 16, 17. so John 4.34. He counted it his meat to do the Will of him that sent him, and to finish his Work.
We should be fervent in Spirit, serving the Lord, or according to Orig. NONLATINALPHABET, we should be seething hot in Spirit, Rom. 12.11. We should have a zeal for God, and the duty that we are to perform.
We should be fervent in Spirit, serving the Lord, or according to Origin, we should be seething hight in Spirit, Rom. 12.11. We should have a zeal for God, and the duty that we Are to perform.
And Christ died to redeem unto himself a peculiar People zealous of good Works, Tit. 2.14. Moses was zealous, Exod. 32.19. so was Phineas, Numb. 25.11. so was David, Psal. 69.9. so St. Paul, Acts 17.16. and so are all true Christians in some measure zealous.
And christ died to Redeem unto himself a peculiar People zealous of good Works, Tit. 2.14. Moses was zealous, Exod 32.19. so was Phinehas, Numb. 25.11. so was David, Psalm 69.9. so Saint Paul, Acts 17.16. and so Are all true Christians in Some measure zealous.
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When his Enemies came to take him, one would have thought he should have call'd for fire from Heaven, (as Elijah did, 2 Kings 1.10.) and thereby have consumed his Adversaries:
When his Enemies Come to take him, one would have Thought he should have called for fire from Heaven, (as Elijah did, 2 Kings 1.10.) and thereby have consumed his Adversaries:
But this was against the loving Nature of Christ, as well as against the Nature of Fire, that it should descend to destroy them, Luke 9.54, 55, 56. Nay, Christ would not onely not destroy them,
But this was against the loving Nature of christ, as well as against the Nature of Fire, that it should descend to destroy them, Lycia 9.54, 55, 56. Nay, christ would not only not destroy them,
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but he useth means to reclaim them from sinful courses, that he may save them. This good Samaritan would gladly have healed their spiritual Wounds. How passionately doth he complain! John 5.40. Ye will not come unto me that ye might have life. And again, Mat. 23.37. O Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them that are sent unto thee:
but he uses means to reclaim them from sinful courses, that he may save them. This good Samaritan would gladly have healed their spiritual Wounds. How passionately does he complain! John 5.40. You will not come unto me that you might have life. And again, Mathew 23.37. Oh Jerusalem, Jerusalem, thou that Killest the prophets, and Stonest them that Are sent unto thee:
how oft would I have gathered thy Children together, even as an Hen gathereth her Chickens under her Wings, (which would have been for your safety) and yet ye would not.
how oft would I have gathered thy Children together, even as an Hen gathereth her Chickens under her Wings, (which would have been for your safety) and yet you would not.
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When his Enemies hearts became (like to Clay) more hardned by the Sun-shine of those favours which should have melted them, he then grieved for the hardness of their hearts, Mark 3.5.
When his Enemies hearts became (like to Clay) more hardened by the Sunshine of those favours which should have melted them, he then grieved for the hardness of their hearts, Mark 3.5.
and wept over it, saying, If thou hadst known, (there he weeps) even thou, (there he weeps again) at least in this thy day (he goes on still weeping) the things that belong unto thy peace, (now he weeps a main,
and wept over it, saying, If thou Hadst known, (there he weeps) even thou, (there he weeps again) At least in this thy day (he Goes on still weeping) the things that belong unto thy peace, (now he weeps a main,
Yea, we find him praying for his Enemies, when they had given him the worst that malice could invent, or cruelty impose. Luke 23.34. Then said Jesus, Father forgive them, for they know not what they do.
Yea, we find him praying for his Enemies, when they had given him the worst that malice could invent, or cruelty impose. Luke 23.34. Then said jesus, Father forgive them, for they know not what they do.
Yea some think he prayed for his insulting Enemies, before he provided for his weeping Mother, John 19.26, 27. Let us then pity and pray for our Enemies, so did Stephen, Acts 7.60. This Christ commands by Precept, as well as commends by Pattern, Matth. 5.44, &c. Let us bless them that curse us, Rom. 12.14.
Yea Some think he prayed for his insulting Enemies, before he provided for his weeping Mother, John 19.26, 27. Let us then pity and pray for our Enemies, so did Stephen, Acts 7.60. This christ commands by Precept, as well as commends by Pattern, Matthew 5.44, etc. Let us bless them that curse us, Rom. 12.14.
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His love to them appeared by his accompanying with them, by counselling, reproving, comforting, clearing their innocency, &c. Matth. 9.14. Mat. 12.3, 4. rejoycing in their welfare, Luk. 10.21. taking what is done to them as done to himself, be it good or bad, Mat. 25.40, 45. Acts 9.4. praying for them, Luke 22.31. John 17.9, 11, 17, 20, 21. But his dying for them was above all an eminent instance of his love, Gal. 2.20. He thought nothing too dear to part with for their sakes:
His love to them appeared by his accompanying with them, by counseling, reproving, comforting, clearing their innocency, etc. Matthew 9.14. Mathew 12.3, 4. rejoicing in their welfare, Luk. 10.21. taking what is done to them as done to himself, be it good or bad, Mathew 25.40, 45. Acts 9.4. praying for them, Lycia 22.31. John 17.9, 11, 17, 20, 21. But his dying for them was above all an eminent instance of his love, Gal. 2.20. He Thought nothing too dear to part with for their sakes:
When our Saviour shed but a few tears for Lazarus, the Jews collected thence his love towards him, John 11.35, 36. Surely Christ's shedding his precious Blood in great plenty for the Elect, is a manifest token of extraordinary love towards them.
When our Saviour shed but a few tears for Lazarus, the jews collected thence his love towards him, John 11.35, 36. Surely Christ's shedding his precious Blood in great plenty for the Elect, is a manifest token of extraordinary love towards them.
Let us imitate Christ in love to the godly. Let us delight in them, and accompany with them, as David did, Psal. 16.3. & 119.63. Let us sympathize with them, Rom. 12.15. Let us pray for them, so did St. Paul for the Colossians, Col. 1.9, 10, 11. and for the Thessalonians, 1 Thes. 5.23. In a word, We should be ready to lay down our lives for them if need require. 1 John 3.16.
Let us imitate christ in love to the godly. Let us delight in them, and accompany with them, as David did, Psalm 16.3. & 119.63. Let us sympathise with them, Rom. 12.15. Let us pray for them, so did Saint Paul for the colossians, Col. 1.9, 10, 11. and for the Thessalonians, 1 Thebes 5.23. In a word, We should be ready to lay down our lives for them if need require. 1 John 3.16.
as pronouncing the word Shibboleth was to know an Ephramite from a Gileadite. Here what St. John the beloved Disciple saith, 1 John 3.14. We know that we have passed from Death to Life, because we love the Brethren.
as pronouncing the word Shibboleth was to know an Ephraimite from a Gileadite. Here what Saint John the Beloved Disciple Says, 1 John 3.14. We know that we have passed from Death to Life, Because we love the Brothers.
as may be gathered from Luk. 10.17, 21. He did thankfully acknowledge God's mercy in revealing Gospel-Mysteries to poor simple Creatures that knew no more in Gospel-Mysteries, then Babes knew in Worldly-Businesses. And John 11.41. Jesus lift up his eyes, and said, Father I thank thee that thou hast heard me.
as may be gathered from Luk. 10.17, 21. He did thankfully acknowledge God's mercy in revealing Gospel mysteries to poor simple Creatures that knew no more in Gospel mysteries, then Babes knew in Worldly-Businesses. And John 11.41. jesus lift up his eyes, and said, Father I thank thee that thou hast herd me.
Let us thankfully acknowledge both spiritual and temporal Mercies to proceed from him, as the Apostle speaks, Eph. 5.20. Giving thanks alwayes for all things unto God and the Father, in the Name of our Lord Jesus Christ. 1 Thes. 5.18. In every thing give thanks, for this is the Will of God in Christ Jesus concerning you.
Let us thankfully acknowledge both spiritual and temporal mercies to proceed from him, as the Apostle speaks, Ephesians 5.20. Giving thanks always for all things unto God and the Father, in the Name of our Lord jesus christ. 1 Thebes 5.18. In every thing give thanks, for this is the Will of God in christ jesus Concerning you.
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And the Saints now in Heaven, as so many blessed Quiristers, are continually chanting forth Divine Anthems of praise, Rev. 4.10, 11. And Dr. Sibs saith, They that begin not Heaven upon Earth, shall never go to Heaven when taken from the Earth.
And the Saints now in Heaven, as so many blessed Quiristers, Are continually chanting forth Divine Anthems of praise, Rev. 4.10, 11. And Dr. Sibs Says, They that begin not Heaven upon Earth, shall never go to Heaven when taken from the Earth.
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Let us then bear a part here in singing praises to God, (which is a pleasant and comely duty, Psal. 147.1.) if we would hereafter have admittance into the Coelestial Quire, to sing forth perpetual Hallelujahs. Future happiness is called Glorification, John 13.32.
Let us then bear a part Here in singing praises to God, (which is a pleasant and comely duty, Psalm 147.1.) if we would hereafter have admittance into the Celestial Choir, to sing forth perpetual Hallelujahs. Future happiness is called Glorification, John 13.32.
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and to him that ordereth his conversaition aright, will I shew the Salvation of God. 10. And lastly, to name no more, There was in Christ Heavenly-mindedness.
and to him that Ordereth his conversaition aright, will I show the Salvation of God. 10. And lastly, to name no more, There was in christ Heavenly-mindedness.
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So Heavenly-minded he was, that he extracted many spiritual contemplations & instructions from all sorts of earthly objects & occasions that were before him.
So Heavenly-minded he was, that he extracted many spiritual contemplations & instructions from all sorts of earthly objects & occasions that were before him.
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Upon the sight of Jacob 's Well, he preacheth to the Woman of Samaria concerning the Living-Water, John 4.10. By which Theophilact understands, (as we are told) NONLATINALPHABET;
Upon the sighed of Jacob is Well, he Preacheth to the Woman of Samaria Concerning the Living-Water, John 4.10. By which Theophilact understands, (as we Are told);
the Grace of the Holy Spirit, which refresheth the weary Soul even to life eternal, vers. 14. So when he had wrought the Miracle in feeding five thousand with five Loaves and two Fishes, he teacheth them that sought after him, that they should not labour for that Meat that perisheth,
the Grace of the Holy Spirit, which refresheth the weary Soul even to life Eternal, vers. 14. So when he had wrought the Miracle in feeding five thousand with five Loaves and two Fish, he Teaches them that sought After him, that they should not labour for that Meat that Perishes,
but for that Meat which endureth to everlasting life, John 6.27. And after tells them, He was the Bread of Life, vers. 32.33. so John 15.1. passing through or by some Vineyard, he tells them, That he was the True Vine, and his Father the Husband-man.
but for that Meat which Endureth to everlasting life, John 6.27. And After tells them, He was the Bred of Life, vers. 32.33. so John 15.1. passing through or by Some Vineyard, he tells them, That he was the True Vine, and his Father the Husbandman.
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The Moralist could say, Quàm contempta res est homo, si non supra humana se exercuerit! What a dung-hill wretch is Man, if he mind only earthly things!
The Moralist could say, Quàm contempta Rest est homo, si non supra Humana se exercuerit! What a dunghill wretch is Man, if he mind only earthly things!
These and the like vertues which appeared in the Life of Christ, must appear in our lives and conversations, else we cannot be saved. 1 John 2.6. He that saith he abides in him, ought himself also so to walk even as he walked.
These and the like Virtues which appeared in the Life of christ, must appear in our lives and conversations, Else we cannot be saved. 1 John 2.6. He that Says he abides in him, ought himself also so to walk even as he walked.
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Christ was full of Grace, John 1.14. and true Christians that are in Christ, not only in regard of outward profession, but likewise in respect of saving union, they partake of his fulness, vers. 16. All God's Elect are conformed to the Image of his Son, Rom. 8.29. 1 Cor. 11.1. The Oyl poured on Aaron 's Head, ran down upon his Beard, and went down to the Skirts of his Garments, Psal. 133.2.
christ was full of Grace, John 1.14. and true Christians that Are in christ, not only in regard of outward profession, but likewise in respect of Saving Union, they partake of his fullness, vers. 16. All God's Elect Are conformed to the Image of his Son, Rom. 8.29. 1 Cor. 11.1. The Oil poured on Aaron is Head, ran down upon his Beard, and went down to the Skirts of his Garments, Psalm 133.2.
These and the like Vertues are called Glory, because they undoubtedly lead to Glory, 2 Cor. 3.18. View then Christ's Image in the Glass of the Gospel, and labour to be transformed into that Image.
These and the like Virtues Are called Glory, Because they undoubtedly led to Glory, 2 Cor. 3.18. View then Christ's Image in the Glass of the Gospel, and labour to be transformed into that Image.
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and forgiving one another, &c. Col. 3.12, 13. And as St. Peter speaks, 2 Pet. 1.5, 6, 7, 10, compared, Giving all diligence, add to your Faith, Vertue; and to Vertue, Knowledge; and to Knowledge, Temperance; and to Temperance, Patience; and to Patience, Godliness; and to Godliness, Brotherly-kindness; and to Brotherly-kindness, Charity;
and forgiving one Another, etc. Col. 3.12, 13. And as Saint Peter speaks, 2 Pet. 1.5, 6, 7, 10, compared, Giving all diligence, add to your Faith, Virtue; and to Virtue, Knowledge; and to Knowledge, Temperance; and to Temperance, Patience; and to Patience, Godliness; and to Godliness, Brotherly kindness; and to Brotherly kindness, Charity;
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see John. 3.14, 15, 16, 18, 36. To this Paul directed the trembling Jaylor, Acts 16.31. Believe on the Lord Jesus Christ, and thou shalt be saved. Acts 10.43. To him give all the Prophets witness, that through his Name whosoever believeth in him, shall receive remission of sins.
see John. 3.14, 15, 16, 18, 36. To this Paul directed the trembling Jailor, Acts 16.31. Believe on the Lord jesus christ, and thou shalt be saved. Acts 10.43. To him give all the prophets witness, that through his Name whosoever Believeth in him, shall receive remission of Sins.
Christ is the Lord our Righteousness, Jer. 23.6. He is the Way, the Truth, and the Life, as he tells Thomas, John 14.6. He is the true way to Eternal Life, Qui aliter vadit, cadit;
christ is the Lord our Righteousness, Jer. 23.6. He is the Way, the Truth, and the Life, as he tells Thomas, John 14.6. He is the true Way to Eternal Life, Qui aliter vadit, Cadit;
after a long Discourse concerning the merit of Works, he overturns all in his last conclusion, Propter incertitudinem propriae justitiae, & periculum inanis gloriae, tutissimum est fiduciam totam insolâ Dei misericordiâ reponere;
After a long Discourse Concerning the merit of Works, he overturns all in his last conclusion, Propter incertitudinem propriae justitiae, & periculum inanis Glory, tutissimum est fiduciam Whole insolâ Dei misericordiâ reponere;
and therefore actions issuing thence, cannot be perfect, and consequently not meritorious. Yet a true iustifying Faith is ever accompanied with purity and charity, Acts 15.9. Tit. 3.8. Jam. 2.14, &c. Jude 20. Fides sola justificat, non solitaria;
and Therefore actions issuing thence, cannot be perfect, and consequently not meritorious. Yet a true justifying Faith is ever accompanied with purity and charity, Acts 15.9. Tit. 3.8. Jam. 2.14, etc. U^de 20. Fides sola justificat, non Solitary;
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The Church is described, Cant. 8.5. leaning on her Beloved, which as it betokens infinite familiarity within, so likewise faithful dependance upon him.
The Church is described, Cant 8.5. leaning on her beloved, which as it betokens infinite familiarity within, so likewise faithful dependence upon him.
Well then, as Joseph said to his Brethren, Ye shall not see my face, (he means with safety and favour) except your Brother Benjamen be with you, Gen. 43.5.
Well then, as Joseph said to his Brothers, You shall not see my face, (he means with safety and favour) except your Brother Benjamin be with you, Gen. 43.5.
So neither shall we comfortably see God's Face hereafter, except we bring the Lord Jesus (that Benjamin, the Son of his right Hand, Col. 3.1. Rom. 8.34.) with us in the Arms of Faith.
So neither shall we comfortably see God's Face hereafter, except we bring the Lord jesus (that Benjamin, the Son of his right Hand, Col. 3.1. Rom. 8.34.) with us in the Arms of Faith.
CHAP. III. Shewing how we ought to put the forementioned Directions into practice. OUR Saviour saith, Luke 13.24. Many will seek to enter in at the strait Gate, and shall not be able.
CHAP. III. Showing how we ought to put the forementioned Directions into practice. OUR Saviour Says, Lycia 13.24. Many will seek to enter in At the strait Gate, and shall not be able.
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Whether it be right in the sight of God to hearken unto the Devil more than unto God, judge ye, Acts 4.19. O do not put off preparation for Death till sickness. Thou mayest perhaps die suddenly:
Whither it be right in the sighed of God to harken unto the devil more than unto God, judge you, Acts 4.19. O do not put off preparation for Death till sickness. Thou Mayest perhaps die suddenly:
An Imposthume, Squinancy, Apolexy, or some such Distemper may suddenly dispatch thee, in so much that thou shalt not have time to call upon God for mercy.
an Imposthume, Squinancy, Apolexy, or Some such Distemper may suddenly dispatch thee, in so much that thou shalt not have time to call upon God for mercy.
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These flatterers are miserable comforters; for in case thou growest deadly sick, (as thou may'st do of a sudden) then it is ten to one thy Will is to make.
These Flatterers Are miserable Comforters; for in case thou Growest deadly sick, (as thou Mayest do of a sudden) then it is ten to one thy Will is to make.
Worldly things are to be disposed of, (for men generally are too too blame herein, putting this off to extream sickness) and this making thy Will, takes up a considerable part of that little time allotted thee.
Worldly things Are to be disposed of, (for men generally Are too too blame herein, putting this off to extreme sickness) and this making thy Will, Takes up a considerable part of that little time allotted thee.
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Upon this follow exclamations and outcries of near Relations, together with the clamour of thy sins, (if Conscience be awakened) enough to distract thee:
Upon this follow exclamations and Outcries of near Relations, together with the clamour of thy Sins, (if Conscience be awakened) enough to distract thee:
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Impertinent visits of Friends which come only with an How do you? I am sorry to see you in this condition, &c. do rather hinder than further Devotion:
Impertinent visits of Friends which come only with an How do you? I am sorry to see you in this condition, etc. do rather hinder than further Devotion:
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And perhaps by this time, through want of sleep and extremity of pain, thou wilt be light-headed, unfit to listen to any good counsel, if given to thee;
And perhaps by this time, through want of sleep and extremity of pain, thou wilt be lightheaded, unfit to listen to any good counsel, if given to thee;
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as the Israelites who hearkned not to Moses for anguish of Spirit, Exod. 6.9. Do not then put off this great Work till sickness, no nor till old Age neither;
as the Israelites who hearkened not to Moses for anguish of Spirit, Exod 6.9. Do not then put off this great Work till sickness, no nor till old Age neither;
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I have read of Archias the Lacedemonian, that whilst he was in the midst of carnal Jollity quaffing with his Companions, one presented to him a Letter (wherein was signified that some did lie in wait to take away his life) and desired him to peruse it presently,
I have read of Archias the Lacedaemonian, that while he was in the midst of carnal Jollity quaffing with his Sodales, one presented to him a letter (wherein was signified that Some did lie in wait to take away his life) and desired him to peruse it presently,
but she repented not, Rev. 2.21. Repentance is not in our own power to be performed at pleasure, it is God's-Gift, Jer. 10.23. Acts 11.28. 2 Tim. 2.25.
but she repented not, Rev. 2.21. Repentance is not in our own power to be performed At pleasure, it is God's-Gift, Jer. 10.23. Acts 11.28. 2 Tim. 2.25.
And if we slight God calling upon us now, (who in the seasons of Grace is willing to be found of us, 2 Cor. 6.2. Isa. 66.5. Prov. 8.17.) he may justly slight us in sickness and old age, when his judgements break forth upon us:
And if we slight God calling upon us now, (who in the seasons of Grace is willing to be found of us, 2 Cor. 6.2. Isaiah 66.5. Curae 8.17.) he may justly slight us in sickness and old age, when his Judgments break forth upon us:
We may then seek early, and that early be too late to find him, Prov. 1.24, &c. As Jeptha said to the Elders of Gilead, Judg. 11.7. Did not ye hate me, and expel me out of my Fathers House? And why are ye come unto me now when ye are in distress? So may God justly say to such as defer preparation for Death till sickness or old Age:
We may then seek early, and that early be too late to find him, Curae 1.24, etc. As Jephtha said to the Elders of Gilead, Judges 11.7. Did not you hate me, and expel me out of my Father's House? And why Are you come unto me now when you Are in distress? So may God justly say to such as defer preparation for Death till sickness or old Age:
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Did not ye hate me in your youthful time, whilst healthful and strong, and say unto me, Depart from us, we desire not the knowledge of thy wayes? Job 21.14.
Did not you hate me in your youthful time, while healthful and strong, and say unto me, Depart from us, we desire not the knowledge of thy ways? Job 21.14.
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Why do you now, forced through fear or pain, come to me in your distress? Do we think God will be pleased with the Devils leavings? What King will receive a cripled Rebel that hath spent the best of his strength and time under his Enemies Colours? What Husband will receive his Wife that hath spent her youthful dayes amongst Ruffians and debauched Companions.
Why do you now, forced through Fear or pain, come to me in your distress? Do we think God will be pleased with the Devils leavings? What King will receive a crippled Rebel that hath spent the best of his strength and time under his Enemies Colours? What Husband will receive his Wife that hath spent her youthful days among Ruffians and debauched Sodales.
How canst thou reasonably think that God should take pleasure in those dayes of which thou thy self wilt say, Thou hast no pleasure in them, Eccles. 12.1. 2 Sam. 19.35. 'Tis task sufficient for old Age to bear up under the infirmities of it.
How Canst thou reasonably think that God should take pleasure in those days of which thou thy self wilt say, Thou hast no pleasure in them, Eccles. 12.1. 2 Sam. 19.35. It's task sufficient for old Age to bear up under the infirmities of it.
How kindly doth God take it when we dedicate the firstling of our years to his service; Jer. 2.2. I remember thee (saith God) the kindness of thy youth.
How kindly does God take it when we dedicate the firstling of our Years to his service; Jer. 2.2. I Remember thee (Says God) the kindness of thy youth.
Well then, as Abraham rose early in the morning to sacrifice his Son, Gen. 22.3. so let us early in the morning of youth sacrifice our sins, or dedicate our selves, both Soul and Body to God's Service.
Well then, as Abraham rose early in the morning to sacrifice his Son, Gen. 22.3. so let us early in the morning of youth sacrifice our Sins, or dedicate our selves, both Soul and Body to God's Service.
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(NONLATINALPHABET Quasi in agone contendite, extremas summasque vires velut agonizantes exerite). Strive as Wrestlers do, put to all their strength: so the word signiffes.
(Quasi in ago contendite, extremas summasque vires velut agonizantes exerite). Strive as Wrestlers do, put to all their strength: so the word signiffes.
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Yea, all diligence, v. 5. Thou hast commanded us (saith David, Psal. 119.4.) to keep thy Precepts diligently, NONLATINALPHABET valde, that is, with all diligence and watchfulness, and earnest endeavour.
Yea, all diligence, v. 5. Thou hast commanded us (Says David, Psalm 119.4.) to keep thy Precepts diligently, Valde, that is, with all diligence and watchfulness, and earnest endeavour.
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So Dr. Hammond in Loc. Nay, we are not only to give diligence, but to put forth holy violence, Mat. 11.12. Luke 6.16. The twelve Tribes are said to serve God instantly, day and night, Acts 26.7. Orig. NONLATINALPHABET, with a kind of extension or vehemencie.
So Dr. Hammond in Loc. Nay, we Are not only to give diligence, but to put forth holy violence, Mathew 11.12. Luke 6.16. The twelve Tribes Are said to serve God instantly, day and night, Acts 26.7. Origin, with a kind of extension or vehemency.
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and ran swiftly towards the Mark. True Christians are called lively stones, 1 Pet. 2.5. They are compared to stones for solidity and stability, but called Lively Stones for their Zeal and Activity.
and ran swiftly towards the Mark. True Christians Are called lively stones, 1 Pet. 2.5. They Are compared to stones for solidity and stability, but called Lively Stones for their Zeal and Activity.
Lazy wishes, and lukewarm desires, will not serve our turn. Numb. 23.10. He lies under the prophetick Curse, that doth the Work of the Lord negligently, Jer. 48.10.
Lazy wishes, and lukewarm Desires, will not serve our turn. Numb. 23.10. He lies under the prophetic Curse, that does the Work of the Lord negligently, Jer. 48.10.
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than Vapours from the Still, unless there be fire under it, as a worthy Divine tells us, Dulness, Drowsiness, Luke-warmness is unsutable to the work of the Lord.
than Vapours from the Still, unless there be fire under it, as a worthy Divine tells us, Dullness, Drowsiness, Lukewarmness is unsuitable to the work of the Lord.
We should serve him with most awakened affections, and most serious intentions of Spirit, Deut. 11, 13. Mat. 22.37. God hath threatned to spue the luke-warm out of his mouth, Rev. 3.15, 16. Some say that Speech is drawn from warm-water, which the stomach cannot by any means brook:
We should serve him with most awakened affections, and most serious intentions of Spirit, Deuteronomy 11, 13. Mathew 22.37. God hath threatened to spue the lukewarm out of his Mouth, Rev. 3.15, 16. some say that Speech is drawn from warm-water, which the stomach cannot by any means brook:
not because the luke-warm person sins more hainously, but because he is reclaimed more hardly. Dum enim se sanum putet, medicinae opem non quaerit, Marlor.
not Because the lukewarm person Sins more heinously, but Because he is reclaimed more hardly. Dum enim se Sanum putet, medicinae opem non Query, Marlor.
A cursed formality, or customary performance of duties, without fervent love to them, undoes many, and renders the Times so perillous, 2 Tim. 3.5. — Having a form of Godliness, but denying the Power; from such turn away.
A cursed formality, or customary performance of duties, without fervent love to them, undoes many, and renders the Times so perilous, 2 Tim. 3.5. — Having a from of Godliness, but denying the Power; from such turn away.
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As Peter and John strove which should come first to our Savious Sepulchre, Joh. 20.4. so let us strive which should attain first to true mortification of sin.
As Peter and John strove which should come First to our Saviour Sepulchre, John 20.4. so let us strive which should attain First to true mortification of since.
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and the Devil, should make us active, 1 Cor. 16.13. Ephes. 6.10, 11, 12, 13. 1 Pet. 5.8, 9. Former mispence of time should put us upon a more diligent improvement of it for the future, Ephes. 5.16. 1 Pet. 4.3, 4. Vespatian an Heathen, lamented the loss of a day wherein he had done no remarkable service.
and the devil, should make us active, 1 Cor. 16.13. Ephesians 6.10, 11, 12, 13. 1 Pet. 5.8, 9. Former Misppence of time should put us upon a more diligent improvement of it for the future, Ephesians 5.16. 1 Pet. 4.3, 4. Vespasian an Heathen, lamented the loss of a day wherein he had done no remarkable service.
how eagerly would they accept it! how holily would they spend it! like those Creatures mentioned Ezek. 1.14. They would run and return as the apperance of a flash of Lightning:
how eagerly would they accept it! how holily would they spend it! like those Creatures mentioned Ezekiel 1.14. They would run and return as the appearance of a flash of Lightning:
Let us be wise in time, and work whilst we may, for when the Night of Death comes, no man can work, John 9.4. Nunc ergà poenitentiam age, nè praeoccupatus die mortis, quaeras locum, quando invenire non possis.
Let us be wise in time, and work while we may, for when the Night of Death comes, no man can work, John 9.4. Nunc ergà poenitentiam age, nè praeoccupatus die mortis, quaeras locum, quando invenire non possis.
If thy Work be not done when Death comes, thou'lt be undone for ever, for there will be no second Edition of thy Life to alter or amend what is done amiss.
If thy Work be not done when Death comes, Thou'lt be undone for ever, for there will be no second Edition of thy Life to altar or amend what is done amiss.
How speedy and earnest should old men (especially) be in preparing themselves for Death, who (if they have neglected God in their youthful dayes) have a great deal of work to do in a very short time.
How speedy and earnest should old men (especially) be in preparing themselves for Death, who (if they have neglected God in their youthful days) have a great deal of work to do in a very short time.
or Eternal Happiness, to such as persevere in a Christian course of life; see Rev. 2.10. so Rev. 3.11, 12. Heaven is not got per saltum, at one sudden leap:
or Eternal Happiness, to such as persevere in a Christian course of life; see Rev. 2.10. so Rev. 3.11, 12. Heaven is not god per saltum, At one sudden leap:
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You must run, and not be weary; walk, and not faint, Isa. 40.31. Charles the fifths Motto [ Ulterius ] becomes every Christian, he must advance still forward,
You must run, and not be weary; walk, and not faint, Isaiah 40.31. Charles the fifths Motto [ Ulterius ] becomes every Christian, he must advance still forward,
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See what is said, Ezek. 18.24. When the Righteous turneth away from his righteousness, and committeth iniquity, and doth according to all the abominations that the wicked man doth, shall he live? All his righteousness that he hath done shall not be mentioned:
See what is said, Ezekiel 18.24. When the Righteous turns away from his righteousness, and Committeth iniquity, and does according to all the abominations that the wicked man does, shall he live? All his righteousness that he hath done shall not be mentioned:
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Now there will be alway something for a Christian to do till Death give him his Quietus est, a Writ of Ease. Rev. 14.13. Blessed are the dead that die in the Lord, — they rest from their labours:
Now there will be always something for a Christian to do till Death give him his Quietus est, a Writ of Ease. Rev. 14.13. Blessed Are the dead that die in the Lord, — they rest from their labours:
yea, the older they are, like good Wines, the better they be, L•k. 5.39. They are compared to Trees in Scripture, Psal. r. 3. so Isa. 61.3. called Trees of Righteousness, because filled with the Fruits of Righteousness, Phil. 1.11. These Trees are never past bearing, They shall bring forth Fruit in old age;
yea, the older they Are, like good Wines, the better they be, L•k. 5.39. They Are compared to Trees in Scripture, Psalm r. 3. so Isaiah 61.3. called Trees of Righteousness, Because filled with the Fruits of Righteousness, Philip 1.11. These Trees Are never passed bearing, They shall bring forth Fruit in old age;
they shall be fat and flourishing, Psal. 92.14. It is an honour to be thus gray-headed in Religion. Prov. 16.31. The hoary-head is a Crown of Glory, if it be found in the way of Righteousness.
they shall be fat and flourishing, Psalm 92.14. It is an honour to be thus Gray-headed in Religion. Curae 16.31. The hoary-head is a Crown of Glory, if it be found in the Way of Righteousness.
Well then, let us put the former directions constantly into practice: Let us pray continually, 1 Thess. 5.17. Let us have our set-times for Prayer, and at least morning and evening let us offer unto God the sacrifice of Prayer.
Well then, let us put the former directions constantly into practice: Let us pray continually, 1 Thess 5.17. Let us have our Set times for Prayer, and At least morning and evening let us offer unto God the sacrifice of Prayer.
and pray for a farther manifestation of pardoning Grace, so did David; For the one and fiftieth Psalm was pen'd by David after he had gone into Bathsheba, and after Nathan had brought him the news of a Pardon, 2 Sam. 12.13. Some observe, after God had cast Adam out of Paradise, he set him e regione Horti, over against the Garden, in the very sight and view of the place where he had offended;
and pray for a farther manifestation of pardoning Grace, so did David; For the one and fiftieth Psalm was penned by David After he had gone into Bathsheba, and After Nathan had brought him the news of a Pardon, 2 Sam. 12.13. some observe, After God had cast Adam out of Paradise, he Set him e region Horti, over against the Garden, in the very sighed and view of the place where he had offended;
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Let us do good works constantly, Gal. 6.9, 2 Thes. 3.13. Let us constantly put on the vertues of Christ, growing in number, measure, and exercise of grace.
Let us do good works constantly, Gal. 6.9, 2 Thebes 3.13. Let us constantly put on the Virtues of christ, growing in number, measure, and exercise of grace.
If we do thus, not only begin well, but continue in thus doing until death, we shall (when we have acted the last part of our life upon the Stage of this World) every one of us apart here that joyful Sentence pronounced by Christ himself, Eugè bone serve, Well done thou good and faithful Servant, — Enter thou into the joy of thy Lord, Matth. 25.21.
If we do thus, not only begin well, but continue in thus doing until death, we shall (when we have acted the last part of our life upon the Stage of this World) every one of us apart Here that joyful Sentence pronounced by christ himself, Eugè bone serve, Well done thou good and faithful Servant, — Enter thou into the joy of thy Lord, Matthew 25.21.
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Thus you see the forementioned Directions are to be practised Early, Earnestly, and Constantly; these three Ingredients make our Services a sweet Perfume.
Thus you see the forementioned Directions Are to be practised Early, Earnestly, and Constantly; these three Ingredients make our Services a sweet Perfume.
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But because we are so backward to these things, I shall in the next Chapter lay down a few Considerations to quicken us to the performance of the whole, and so conclude.
But Because we Are so backward to these things, I shall in the next Chapter lay down a few Considerations to quicken us to the performance of the Whole, and so conclude.
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Sure I am, advice to it, or practice of it is never unseasonable, for this is the NONLATINALPHABET the main business that we come into the World to perform.
Sure I am, Advice to it, or practice of it is never unseasonable, for this is the the main business that we come into the World to perform.
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Tell them of preparing for Death, and they are ready to put us off as Felix did Paul, Acts 24.25. — Go thy way for this time, when I have a convenient season, I will call for thee;
Tell them of preparing for Death, and they Are ready to put us off as Felix did Paul, Acts 24.25. — Go thy Way for this time, when I have a convenient season, I will call for thee;
I shall therefore, Courteous Reader, lay before thee some Considerations to move thee to prepare thy self for Death, according to the forementioned Directions.
I shall Therefore, Courteous Reader, lay before thee Some Considerations to move thee to prepare thy self for Death, according to the forementioned Directions.
First then, 1. By this means thou shalt live comfortably. 2 Cor. 1.12. Our rejoycing is this, the testimony of our Conscience, that in simplicity, and Godly sincerity, — we have had our conversation in the World.
First then, 1. By this means thou shalt live comfortably. 2 Cor. 1.12. Our rejoicing is this, the testimony of our Conscience, that in simplicity, and Godly sincerity, — we have had our Conversation in the World.
If the Angels in Heaven rejoyce at the conversion of a sinner, as the Scripture affirms, Luk. 15.7, 10. surely the joy of a sinner converted must needs be very great in his heart.
If the Angels in Heaven rejoice At the conversion of a sinner, as the Scripture affirms, Luk. 15.7, 10. surely the joy of a sinner converted must needs be very great in his heart.
whereupon follows peace with God, and rejoycing in hope of the Glory of God, as you may see, Rom. 5.1, 2. And this peace of Conscience passeth all understanding, Phil. 4.7. It is joy unspeakable and full of glory, 1 Pet. 1.8. A continual Banquet, together with the joy of the Harvest, and of such as divide the spoyl, are but dark representations of it, Prov. 15.15. Isa. 9.3.
whereupon follows peace with God, and rejoicing in hope of the Glory of God, as you may see, Rom. 5.1, 2. And this peace of Conscience passes all understanding, Philip 4.7. It is joy unspeakable and full of glory, 1 Pet. 1.8. A continual Banquet, together with the joy of the Harvest, and of such as divide the spoil, Are but dark representations of it, Curae 15.15. Isaiah 9.3.
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so that the Term of a godly mans life (who is continually fitting himself for Death) may be truly called Hilary Term, for a pure Christal Torrent of Divine Joy comes streaming into his Soul from the God of all comfort:
so that the Term of a godly men life (who is continually fitting himself for Death) may be truly called Hilary Term, for a pure Crystal Torrent of Divine Joy comes streaming into his Soul from the God of all Comfort:
But do not we see those who take most pains in fitting themselves for Death, most sad and sorrowful, mourning for their own and other mens sins, do they not meet with most trouble and afflictions,
But do not we see those who take most pains in fitting themselves for Death, most sad and sorrowful, mourning for their own and other men's Sins, do they not meet with most trouble and afflictions,
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They have hidden Manna, secret joy; 2 Cor. 6.10. As sorrowful, yet alwayes rejoycing: Their weeping for their own and other mens sins, makes way for spiritual comfort.
They have hidden Manna, secret joy; 2 Cor. 6.10. As sorrowful, yet always rejoicing: Their weeping for their own and other men's Sins, makes Way for spiritual Comfort.
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and the God of all Comfort, who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble, by the comfort wherewith we our selves are comforted of God;
and the God of all Comfort, who comforts us in all our tribulation, that we may be able to Comfort them which Are in any trouble, by the Comfort wherewith we our selves Are comforted of God;
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for as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. We read, Acts 5.41. how the Apostles rejoyced that they were counted worthy to suffer.
for as the sufferings of christ abound in us, so our consolation also Aboundeth by christ. We read, Acts 5.41. how the Apostles rejoiced that they were counted worthy to suffer.
When Saint Paul was in that great storm at Sea, Acts 27. When neither Sun nor Stars in many dayes appeared, vers. 20. In the midst of that danger his Soul was (NONLATINALPHABET, Chrysost. ) in a quiet Haven, even in the bosom of God:
When Saint Paul was in that great storm At Sea, Acts 27. When neither Sun nor Stars in many days appeared, vers. 20. In the midst of that danger his Soul was (, Chrysostom) in a quiet Haven, even in the bosom of God:
I end this with that of Solomon, Prov. 29.6. In the transgression of an evil man there is a snare, (that strangleth his joy) but the Righteous doth sing and rejoyce.
I end this with that of Solomon, Curae 29.6. In the Transgression of an evil man there is a snare, (that strangleth his joy) but the Righteous does sing and rejoice.
He can say to Death, as Adonijah did to Jonathan the Son of Abiathar the Priest, 1 King. 1.42. Come in, for thou art a valiant man, and bringest good tydings.
He can say to Death, as Adonijah did to Johnathan the Son of Abiathar the Priest, 1 King. 1.42. Come in, for thou art a valiant man, and bringest good tidings.
He knows Death sets his Soul at liberty out of the Prison of the Body, as the Angel did Peter out of Prison, Acts 12.7. Upon the sight of Death his Spirit revives, as Jacob 's did, when he saw the Wagons that were sent to carry him from a place of penury and misery, to a place of plenty and happiness, Gen, 45.27.
He knows Death sets his Soul At liberty out of the Prison of the Body, as the Angel did Peter out of Prison, Acts 12.7. Upon the sighed of Death his Spirit revives, as Jacob is did, when he saw the Wagons that were sent to carry him from a place of penury and misery, to a place of plenty and happiness, Gen, 45.27.
When Moses the Servant of the Lord had finisht his course, God bids him Go up and die in the Mount, Deut. 32.49, 50. & Deut. 34.5. It is there said, He died according to the Word of the Lord, (secundum os Domini).
When Moses the Servant of the Lord had finished his course, God bids him Go up and die in the Mount, Deuteronomy 32.49, 50. & Deuteronomy 34.5. It is there said, He died according to the Word of the Lord, (secundum os Domini).
Elijah requests God to take away his life, 1 King. 19.4. Aged Simeon, like a Swan, welcomed his approaching death with this melodious Song, Nunc dimittis, &c. Luke 2.29. Lord, now lettest thou thy Servant depart in peace, according to thy Word, &c. St. Paul cries out, Cupio dissolvi, Phil. 1.23. I desire to depart, and to be with Christ, which is far better.
Elijah requests God to take away his life, 1 King. 19.4. Aged Simeon, like a Swan, welcomed his approaching death with this melodious Song, Nunc Dimittis, etc. Lycia 2.29. Lord, now Lettest thou thy Servant depart in peace, according to thy Word, etc. Saint Paul cries out, Cupio Dissolvi, Philip 1.23. I desire to depart, and to be with christ, which is Far better.
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Old Hilarion being somewhat backward at first to entertain Death, he checkt himself for his vain fears, Egredore anima, quid times? Septuaginta annos servivisti Deo,
Old Hilarion being somewhat backward At First to entertain Death, he checked himself for his vain fears, Egredore anima, quid times? Septuagint annos servivisti God,
That good man Oecolampadius when he lay a dying, being asked by some of his friends whether the light did not offend him? he clapt his hand on h s breast, saying, Hic sat lucis est, Here is light enough, meaning comfort. So that solid Divine and eminent Christian, Master Bolton, said to some of his Friends that came to visit him at the point of death, I am (said he) by the wonderful mercies of God,
That good man Oecolampadius when he lay a dying, being asked by Some of his Friends whither the Light did not offend him? he clapped his hand on h s breast, saying, Hic sat lucis est, Here is Light enough, meaning Comfort. So that solid Divine and eminent Christian, Master Bolton, said to Some of his Friends that Come to visit him At the point of death, I am (said he) by the wondered Mercies of God,
As for David and Hezekiah, they were publick Magistrates, and desired to live longer, that they might be serviceable in their Generation, and bring glory to God:
As for David and Hezekiah, they were public Magistrates, and desired to live longer, that they might be serviceable in their Generation, and bring glory to God:
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It is therefore good counsel which Carthusianus gives, and that is, so to provide for the coming of Death, (ut nihil in mente resideat, quod Conscientiam mordeat,
It is Therefore good counsel which Carthusianus gives, and that is, so to provide for the coming of Death, (ut nihil in mente resideat, quod Conscientiam Cordeat,
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because they are too negligent in preparing themselves for it. I end this with that of the Psalmist, Psal. 37.37. Mark the perfect man, and behold the upright;
Because they Are too negligent in preparing themselves for it. I end this with that of the Psalmist, Psalm 37.37. Mark the perfect man, and behold the upright;
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That there will be a Resurrection of the Body is clear from Scripture: Insomuch that our Saviour told the Sadduces which said there is no Resurrection, Matth. 22.29. Ye do err, not knowing the Scriptures.
That there will be a Resurrection of the Body is clear from Scripture: Insomuch that our Saviour told the Sadducees which said there is no Resurrection, Matthew 22.29. You do err, not knowing the Scriptures.
When Jesus told Martha that her Brother should rise again, Joh. 11.23. she replyed, vers. 24. I know that he shall rise again in the Resurrection at the last Day.
When jesus told Martha that her Brother should rise again, John 11.23. she replied, vers. 24. I know that he shall rise again in the Resurrection At the last Day.
And the Apostle spends the largest Chapter in all his Epistles in proving this Point against some in the Church of Corinth who denied it, 1 Cor. 15.12.
And the Apostle spends the Largest Chapter in all his Epistles in proving this Point against Some in the Church of Corinth who denied it, 1 Cor. 15.12.
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For when Christ their life appears, they shall appear with him in glory, Col. 3.4. They shall have a Crown of Righteousness conferred upon them, 2 Tim. 4.7, 8. They shall rise to everlasting life, Dan. 12.2. John 5.29. They shall lift up their heads with joy;
For when christ their life appears, they shall appear with him in glory, Col. 3.4. They shall have a Crown of Righteousness conferred upon them, 2 Tim. 4.7, 8. They shall rise to everlasting life, Dan. 12.2. John 5.29. They shall lift up their Heads with joy;
For he who is their Saviour, Surety, Intercessor, Head, and Husband, will be their Judge. He will at that day gather them together, and place them on his right hand,
For he who is their Saviour, Surety, Intercessor, Head, and Husband, will be their Judge. He will At that day gather them together, and place them on his right hand,
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and pronounce that blessed Sentence, Mat. 25.34. Come ye blessed of my Father, inherit the Kingdom prepared for you from the foundation of the World.
and pronounce that blessed Sentence, Mathew 25.34. Come you blessed of my Father, inherit the Kingdom prepared for you from the Foundation of the World.
They shall be Assessores in judicio, like Justices of the Peace upon the Bench, with the Judge approving of that righteous Sentence which Christ shall pronounce upon the wicked, both Men and Devils. 1 Cor. 6.2, 3. Know ye not that the Saints shall judge the World? — Know ye not that we shall judge Angels? This, and much more, honour have all the Saints in that great day.
They shall be Assessores in Judicio, like Justices of the Peace upon the Bench, with the Judge approving of that righteous Sentence which christ shall pronounce upon the wicked, both Men and Devils. 1 Cor. 6.2, 3. Know you not that the Saints shall judge the World? — Know you not that we shall judge Angels? This, and much more, honour have all the Saints in that great day.
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They enter upon such happiness as shall never end; Dan. 12.3. — They shall shine as the brightness of the Firmament, — and as the Stars for ever and ever;
They enter upon such happiness as shall never end; Dan. 12.3. — They shall shine as the brightness of the Firmament, — and as the Stars for ever and ever;
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see 1 Thes. 4.14, &c. After the Apostle had spoken of the Resurrection and second coming of Christ, he tells us that Believers shall be for ever with the Lord, vers. 17. And then he adds, Comfort one another with these words, vers. 18. This eternal happiness will make amends for all our pains and care in our Christian course.
see 1 Thebes 4.14, etc. After the Apostle had spoken of the Resurrection and second coming of christ, he tells us that Believers shall be for ever with the Lord, vers. 17. And then he adds, Comfort one Another with these words, vers. 18. This Eternal happiness will make amends for all our pains and care in our Christian course.
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As Ahab said to Elijah, so may a wicked man say upon the approach of Death, 1 King. 21.20. Hast thou found me, O mine Enemy? Death to him is the King of Terrors, as Bildad in Job call'd it, Job 18.14.
As Ahab said to Elijah, so may a wicked man say upon the approach of Death, 1 King. 21.20. Hast thou found me, Oh mine Enemy? Death to him is the King of Terrors, as Bildad in Job called it, Job 18.14.
Or as the Philosopher, NONLATINALPHABET, Nothing is so terrible to him as Death. The Soul at such a time is usually full of horrors and heavy apprehensions:
Or as the Philosopher,, Nothing is so terrible to him as Death. The Soul At such a time is usually full of horrors and heavy apprehensions:
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If there be any wicked men that die with little sense of pain, and less fear of Death, (as Psal. 73.4.) we must know that this is security and sensless stupidity, no true peace.
If there be any wicked men that die with little sense of pain, and less Fear of Death, (as Psalm 73.4.) we must know that this is security and senseless stupidity, no true peace.
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Even as Sodom and Gomorrah — are set forth for an Example, suffering the vengeance of eternal fire, Jude 7. And at the second coming of Christ to Judgment, the body shall rise,
Even as Sodom and Gomorrah — Are Set forth for an Exampl, suffering the vengeance of Eternal fire, U^de 7. And At the second coming of christ to Judgement, the body shall rise,
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and be reunited to the soul, and Christ will pronounce that dreadful Sentence upon all wicked persons, Mat. 25.41. Depart from me, ye cursed, into everlasting fire, prepared for the Devil and his angels.
and be Reunited to the soul, and christ will pronounce that dreadful Sentence upon all wicked Persons, Mathew 25.41. Depart from me, you cursed, into everlasting fire, prepared for the devil and his Angels.
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So then wicked men shall rise again, but it will be to their everlasting shame and misery, Dan. 12.2. They shall come forth to the Resurrection of • Damnation, John 5.29.
So then wicked men shall rise again, but it will be to their everlasting shame and misery, Dan. 12.2. They shall come forth to the Resurrection of • Damnation, John 5.29.
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and they shall be miserable as long as God is happy, and that is to all eternity, and for ever; Mat. 25.46. These shall go away into everlasting punishment.
and they shall be miserable as long as God is happy, and that is to all eternity, and for ever; Mathew 25.46. These shall go away into everlasting punishment.
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as David said to Solomon in another case, so say I to thee, 1 Chron. 22.16. Arise, and be doing, and the Lord be with thee. Amen. FINIS. NONLATINALPHABET.
as David said to Solomon in Another case, so say I to thee, 1 Chronicles 22.16. Arise, and be doing, and the Lord be with thee. Amen. FINIS..
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It was the Metropolis of that part of Macedonia, and a Roman Colonie, whose Inhabitants came from Rome to dwell there, vers. 21. ( Coloniae sunt gentes ad terram aliquam habitandum missae, saith Musculus). It was formerly called Crenida, NONLATINALPHABET,
It was the Metropolis of that part of Macedonia, and a Roman Colony, whose Inhabitants Come from Room to dwell there, vers. 21. (Coloniae sunt gentes ad terram aliquam habitandum missae, Says Musculus). It was formerly called Crenida,,
because of the fruitful Fountains that issued from the Hill on which it was built. (Eò quòd circa collem cui inaedificata fuit uberrimi Fontes promanarent.
Because of the fruitful Fountains that issued from the Hill on which it was built. (Eò quòd circa collem cui inaedificata fuit uberrimi Fontes promanarent.
and then after his own name called it Philippos, or Philippi. (Hanc Philippus Rex Macedoniae munitiorem reddidit propter vicinos Thraces, ac in nominis sui memoriam Philippus vocavit. Muscul.).
and then After his own name called it Philippus, or Philippi. (Hanc Philip Rex Macedonia munitiorem reddidit propter vicinos Thraces, ac in Nominis sui memoriam Philip vocavit. Muscul.).
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and converted many to the Faith and Knowledge of Christ, as you may read, Acts 16. From hence St. Paul wrote his second Epistle to the Corinthians, and sent it to Corinth by Titus and Luke, which was, saith an Author, 292 Dutch miles.
and converted many to the Faith and Knowledge of christ, as you may read, Acts 16. From hence Saint Paul wrote his second Epistle to the Corinthians, and sent it to Corinth by Titus and Lycia, which was, Says an Author, 292 Dutch miles.
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He wrote also this Epistle to the Philippians from Rome, to the Inhabitants of Philippi, and sent it by the hands of Epaphroditus, which was, saith the same Author, 628 miles;
He wrote also this Epistle to the Philippians from Room, to the Inhabitants of Philippi, and sent it by the hands of Epaphroditus, which was, Says the same Author, 628 miles;
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The occasion of this Epistle was this, The Philippians hearing that St. Paul, who had planted a Church among them, was imprisoned at Rome, sent Epaphroditus to visit him, and supply his wants:
The occasion of this Epistle was this, The Philippians hearing that Saint Paul, who had planted a Church among them, was imprisoned At Room, sent Epaphroditus to visit him, and supply his Wants:
From whom the Apostle having received the testimony of their kindness and constancy, and with-all hearing that false Apostles were crept in amongst them, who were enemies to the Cross of Christ,
From whom the Apostle having received the testimony of their kindness and constancy, and withal hearing that false Apostles were crept in among them, who were enemies to the Cross of christ,
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[ Perferens ad ipsum quae Philippenses miserant. Heming. in locum. ] The Apostle thought fit to send him back, having faithfully performed his Message.
[ Perferens ad ipsum Quae Philippians miserant. Heming. in locum. ] The Apostle Thought fit to send him back, having faithfully performed his Message.
nay, Epaphroditus feared lest this sad news would be their death. ( Fuit anxius animi propter Philippenses nè niminâ tristitiâ conficerentur, Muscul. in locum.) He was grievously afraid lest they should wear away with over-much grief at the sad tydings of his sickness.
nay, Epaphroditus feared lest this sad news would be their death. (Fuit Anxious animi propter Philippians nè niminâ tristitiâ conficerentur, Muscul. in locum.) He was grievously afraid lest they should wear away with overmuch grief At the sad tidings of his sickness.
The Greek word NONLATINALPHABET signifies to be very weak and sick, even at deaths door. [ NONLATINALPHABET infirmis viribus sum, langueo, gravitèr aegroto, Joh. 11.3. NONLATINALPHABET, hinc NONLATINALPHABET, ab NONLATINALPHABET privat & NONLATINALPHABET robur. Omnibus viribus destitutus & tum sibi tum aliis prorsus inutilis sicut cadaver. Beza in Rom. 5.6. ] He had faciem cadaverosam, Death had taken possession on this sick mans countenance:
The Greek word signifies to be very weak and sick, even At death's door. [ infirmis viribus sum, langueo, gravitèr Aegroto, John 11.3., hinc, ab private & robur. Omnibus viribus Destitutus & tum sibi tum Others prorsus inutilis sicut cadaver. Beza in Rom. 5.6. ] He had Face cadaverosam, Death had taken possession on this sick men countenance:
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He was grown so weak (and it was matter of grief to them, Quod Apostolo amplius subministrare non poterat ) that he was a burden and not an help to the Apostle.
He was grown so weak (and it was matter of grief to them, Quod Apostle Amplius subministrare non poterat) that he was a burden and not an help to the Apostle.
[ Which some render vicinus morti, so Marlorat. And Musculus who adds, Corripitur morbo tàm gravi ut ad ipsas portas mortis usque pervenisse videretur. Proximè mortem, Piscator, Hemingius. Proximè ad mortem, Beza. Usque ad mortem, Tremel.
[ Which Some render Vicinus morti, so Marlorat. And Musculus who adds, Corripitur morbo tàm gravi ut ad Itself portas mortis usque pervenisse videretur. Proximè mortem, Piscator, hemingius. Proximè ad mortem, Beza. Usque ad mortem, Tremel.
and the Apostle seems to insinuate as much, vers. 30. But what his particular Distemper was, we must be content to be ignorant, seeing the Holy Ghost doth not reveal it.
and the Apostle seems to insinuate as much, vers. 30. But what his particular Distemper was, we must be content to be ignorant, seeing the Holy Ghost does not reveal it.
Epaphroditus was a good Christian as well as a good Minister. Many are the afflictions of the Righteous, saith the Psalmist, Psal. 34.19. Diseases, amongst other afflictions, are the portion of God's dearest Children. Jacob was sick, Gen. 48.1.
Epaphroditus was a good Christian as well as a good Minister. Many Are the afflictions of the Righteous, Says the Psalmist, Psalm 34.19. Diseases, among other afflictions, Are the portion of God's dearest Children. Jacob was sick, Gen. 48.1.
So Job was smitten with a sore Boyl, from the crown of the head to the sole of the foot, Job 2.7, 8. He was so loathsome a Creature none would come near him;
So Job was smitten with a soar Boyl, from the crown of the head to the sole of the foot, Job 2.7, 8. He was so loathsome a Creature none would come near him;
see likewise Job 7.3, 4, 5, 13, 14, 15, 16. So David was sick nigh unto death, read Psal. 6. & Psal. 38. So under the New Testament, we read Dorcas that Woman full of good Works, and Alms-deeds which she did, fell sick, — Acts 9.36, 37. So Paul himself saith, We had that Sentence of Death in our selves, &c. 2 Cor. 1.9.
see likewise Job 7.3, 4, 5, 13, 14, 15, 16. So David was sick High unto death, read Psalm 6. & Psalm 38. So under the New Testament, we read Dorcas that Woman full of good Works, and Almsdeeds which she did, fell sick, — Acts 9.36, 37. So Paul himself Says, We had that Sentence of Death in our selves, etc. 2 Cor. 1.9.
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So before this you read of some in the Church of Corinth that were chastned of the Lord by some violent sickness, that they might not be condemned with the World, 1 Cor. 11.30, 32. Timothy had but bad health, which made the Apostle to give him this advice, To drink no longer Water,
So before this you read of Some in the Church of Corinth that were chastened of the Lord by Some violent sickness, that they might not be condemned with the World, 1 Cor. 11.30, 32. Timothy had but bad health, which made the Apostle to give him this Advice, To drink no longer Water,
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and Fruit that which doth corrupt it, so natural bodies produce Diseases to destroy them. The bodies of the best are earthly houses, 2 Cor. 5.1. which moulder away of themselves.
and Fruit that which does corrupt it, so natural bodies produce Diseases to destroy them. The bodies of the best Are earthly houses, 2 Cor. 5.1. which moulder away of themselves.
The Apostle calls the body, even of the best men, a vile body, because (Tot miseriis obnoxium) subject amongst other miseries to sickness and distempers.
The Apostle calls the body, even of the best men, a vile body, Because (Tot miseriis obnoxium) Subject among other misery's to sickness and distempers.
yet have their enemies in their bodies in divers parts of them laid, as it were, in Garison, which may and will break out upon them at a time they know not.
yet have their enemies in their bodies in diverse parts of them laid, as it were, in Garrison, which may and will break out upon them At a time they know not.
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2. From inherent corruption. The best besides original corruption, have many actual provocations, 1 King. 8.46. Psal. 19.12. Psal. 143.2. Prov. 20.9. Eccles. 7.20. 1 John 1.8. If we say we have no sin, we deceive our selves, and the truth is not in us.
2. From inherent corruption. The best beside original corruption, have many actual provocations, 1 King. 8.46. Psalm 19.12. Psalm 143.2. Curae 20.9. Eccles. 7.20. 1 John 1.8. If we say we have no since, we deceive our selves, and the truth is not in us.
Like another Jonah it raiseth storms and aestuations in the Body, as he did in the Sea, ( Jonah. 1.4, 7. compared) What saith David, Psal. 31.10. My life is spent with grief, and my years with sighing:
Like Another Jonah it Raiseth storms and aestuations in the Body, as he did in the Sea, (Jonah. 1.4, 7. compared) What Says David, Psalm 31.10. My life is spent with grief, and my Years with sighing:
It was sin that weakned him, and brought (as it were) his body into a consumption. So Psal. 38.3. There is no soundness in my flesh, because of thine anger, (Agnoscit morbi istius causam esse iram Dei propter selera sua in se accensam. Muscul. in loc.);
It was since that weakened him, and brought (as it were) his body into a consumption. So Psalm 38.3. There is no soundness in my Flesh, Because of thine anger, (Agnoscit Morbi This Causam esse iram Dei propter selera sua in se accensam. Muscul. in loc.);
neither is there any rest in my bones, because of my sin. So vers. 5. My Wounds stink, and are corrupt; because of my foolishness. So Psal. 39.11. God with rebukes doth correct man for iniquity.
neither is there any rest in my bones, Because of my since. So vers. 5. My Wounds stink, and Are corrupt; Because of my foolishness. So Psalm 39.11. God with rebukes does correct man for iniquity.
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The best of men are no wiser than they should be; nay, they too oft play the fool as David did, 2 Sam. 24.10. and no wonder if God chastise them with sickness.
The best of men Are no Wiser than they should be; nay, they too oft play the fool as David did, 2 Sam. 24.10. and no wonder if God chastise them with sickness.
as you may see in the case of Job, Job 2.6. Whatever may be the instrumental or material cause of any affliction, yet God himself is the supream efficient; Job 5.6. as Eliphaz said, Affliction cometh not forth of the dust, neither doth trouble spring out of the ground.
as you may see in the case of Job, Job 2.6. Whatever may be the instrumental or material cause of any affliction, yet God himself is the supreme efficient; Job 5.6. as Eliphaz said, Affliction comes not forth of the dust, neither does trouble spring out of the ground.
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Shall there be evil in a City, and the Lord hath not done it? It is not to be understood of the (malum culpae, sed poenae) evil of sin, but of affliction and punishment.
Shall there be evil in a city, and the Lord hath not done it? It is not to be understood of the (malum Culpae, sed Poenae) evil of since, but of affliction and punishment.
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God then sends sickness to his Children, or he is pleased to exercise them with sickness and such like afflictions for good ends; I'le name two especially.
God then sends sickness to his Children, or he is pleased to exercise them with sickness and such like afflictions for good ends; I'll name two especially.
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1. For the purging out, or preventing of sin, Psal. 119.67, 71. so Isa. 1.25. & Isa. 27.9. so Heb. 12.10, 11. God sends sickness, as he sent an Angel with a drawn Sword in his hand to Balaam, Numb. 22.32. to divert us from sinful courses.
1. For the purging out, or preventing of since, Psalm 119.67, 71. so Isaiah 1.25. & Isaiah 27.9. so Hebrew 12.10, 11. God sends sickness, as he sent an Angel with a drawn Sword in his hand to balaam, Numb. 22.32. to divert us from sinful courses.
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But more particularly God sends sickness to prevent or purge out these following sins; to name a few. 1. Pride. See 2 Cor. 12.7. Some by the Thorn in the flesh understand some extream pain, as the Head-ach;
But more particularly God sends sickness to prevent or purge out these following Sins; to name a few. 1. Pride. See 2 Cor. 12.7. some by the Thorn in the Flesh understand Some extreme pain, as the Headache;
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They see Riches and Friends cannot ease them of their pains, and therefore they desire to be gone, Phil. 1.23. and to be translated into the new Jerusalem, where no Inhabitant shall say he is sick, Isa. 33.24. 3. Security.
They see Riches and Friends cannot ease them of their pains, and Therefore they desire to be gone, Philip 1.23. and to be translated into the new Jerusalem, where no Inhabitant shall say he is sick, Isaiah 33.24. 3. Security.
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Most men are insensible of the sufferings of others, like those voluptuous Epicures, as if unconcerned in others miseries, they are not affected with their Brethrens calamities, Amos 6.3, 4, 5, 6. Even the best are too too stoical herein,
Most men Are insensible of the sufferings of Others, like those voluptuous Epicureans, as if unconcerned in Others misery's, they Are not affected with their Brothers' calamities, Amos 6.3, 4, 5, 6. Even the best Are too too stoical herein,
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thankfully acknowledge them to be Gods good Gifts, Hos. 2.8, 9. So God many times deprives his People of health, that they may learn to prize it the more,
thankfully acknowledge them to be God's good Gifts, Hos. 2.8, 9. So God many times deprives his People of health, that they may Learn to prize it the more,
and to improve it more to his glory when he sends it again. 6. The sixth and last sin that sickness sent by God is a means to purge out or prevent, is, Forgetfulness of Death.
and to improve it more to his glory when he sends it again. 6. The sixth and last since that sickness sent by God is a means to purge out or prevent, is, Forgetfulness of Death.
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Jerusalem in prosperity remembred not her last end, Lam. 1.9. The best of us, in times of health, too too seldom think of Death, which made Moses cry out, Deut. 32.29. O that they were wise, that they understood this, that they would consider their latter end!
Jerusalem in Prosperity remembered not her last end, Lam. 1.9. The best of us, in times of health, too too seldom think of Death, which made Moses cry out, Deuteronomy 32.29. Oh that they were wise, that they understood this, that they would Consider their latter end!
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Bishop Andrews said oft in his sickness, It must come once, and why not here? David in sickness saw the vanity of Man in his best state, Psalm. 39.5. Surely every man at his best state is altogether vanity. Selah.
Bishop Andrews said oft in his sickness, It must come once, and why not Here? David in sickness saw the vanity of Man in his best state, Psalm. 39.5. Surely every man At his best state is altogether vanity. Selac.
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So Moses under God's afflicting hand, Psalm. 90.7. saw the frailty of Man's life, and therefore prayed, vers. 12. So teach us to number our dayes, that we may apply our hearts unto wisdom.
So Moses under God's afflicting hand, Psalm. 90.7. saw the frailty of Man's life, and Therefore prayed, vers. 12. So teach us to number our days, that we may apply our hearts unto Wisdom.
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The Apostle speaks of God's suffering his People to be in heaviness through manifold temptations, that is afflictions, for the tryal of their Faith, as you may see 1 Pet. 1.6, 7. Job's Faith was seen and set awork under his sufferings. Job 13.15. Though he slay me, yet will I trust in him.
The Apostle speaks of God's suffering his People to be in heaviness through manifold temptations, that is afflictions, for the trial of their Faith, as you may see 1 Pet. 1.6, 7. Job's Faith was seen and Set awork under his sufferings. Job 13.15. Though he slay me, yet will I trust in him.
In times of affliction there is matter for patience as well as faith to be exercised about, Rev. 13.10. so 2 Thess. 1.4. The Apostle saith, Tribulation worketh Patience, Rom. 5.3. He means, It occasions the exercise of Patience. James 5.11.
In times of affliction there is matter for patience as well as faith to be exercised about, Rev. 13.10. so 2 Thess 1.4. The Apostle Says, Tribulation works Patience, Rom. 5.3. He means, It occasions the exercise of Patience. James 5.11.
as the Devil said, Doth Job fear God for nought, &c. Job 1.9, 10, 11. so Job 2.4, 5. The Devil said, Skin for Skin, yea, all that a man hath will he give for his life:
as the devil said, Does Job Fear God for nought, etc. Job 1.9, 10, 11. so Job 2.4, 5. The devil said, Skin for Skin, yea, all that a man hath will he give for his life:
as you see vers. 9. The Devil handed over a temptation to him by his Wife, hoping thereby to prevail with Job as he did by the Wife prevail with Adam, Gen. 3.6.
as you see vers. 9. The devil handed over a temptation to him by his Wife, hoping thereby to prevail with Job as he did by the Wife prevail with Adam, Gen. 3.6.
Sickness sets Prayer awork like trouble, Psal. 18.4, 5, 6. Psal. 88. per totum. Psal. 116.3, 4. so Isa. 26.16. Lord, (saith the Prophet) in trouble have they visited thee:
Sickness sets Prayer awork like trouble, Psalm 18.4, 5, 6. Psalm 88. per totum. Psalm 116.3, 4. so Isaiah 26.16. Lord, (Says the Prophet) in trouble have they visited thee:
As the Palm-tree the more it is drepressed, the more it flourisheth. As Jacob said to Laban, Gen. 30.30. It was but little which thou hadst before I came:
As the Palm tree the more it is drepressed, the more it flourishes. As Jacob said to Laban, Gen. 30.30. It was but little which thou Hadst before I Come:
but little Faith, Patience, Love to God, Devotion, &c. but now it is much encreased. Divine Graces, like Torches in a dark night, shine brightest ' midst manifold afflictions.
but little Faith, Patience, Love to God, Devotion, etc. but now it is much increased. Divine Graces, like Torches in a dark night, shine Brightest ' midst manifold afflictions.
David, Job, Hezekiah, Paul, Epaphroditus, and others, (as you have heard) even the bravest-spirited, the wisest, the holiest have been sorely visited with sickness.
David, Job, Hezekiah, Paul, Epaphroditus, and Others, (as you have herd) even the bravest-spirited, the Wisest, the Holiest have been sorely visited with sickness.
Now shall not we be content to sip of that bitter Cup which they drink so deeply of? Epaphroditus 's sickness, besides the violence thereof, was cloathed with this sad circumstance, that he was Procul à suis remotus, He was far from home in a strange place:
Now shall not we be content to sip of that bitter Cup which they drink so deeply of? Epaphroditus is sickness, beside the violence thereof, was clothed with this sad circumstance, that he was Procul à suis remotus, He was Far from home in a strange place:
If sickness and pain be the condition of Gods dear Servants here, what will be the portion of the wicked hereafter in the day of their visitation? If they, who shall be Heirs of Salvation, Heb. 1.14. be in such a sick condition that they know not what to do, which way to turn them for ease;
If sickness and pain be the condition of God's dear Servants Here, what will be the portion of the wicked hereafter in the day of their Visitation? If they, who shall be Heirs of Salvation, Hebrew 1.14. be in such a sick condition that they know not what to do, which Way to turn them for ease;
and if it first begin at us, what shall be the end of them that obey not the Gospel of God? Now in this life judgments ( i. e. chastisements, Psal. 7.11.) befall God's dear Servants for their sinful infirmities, who are here called the House of God, (for they are the Temples of the Holy-Ghost, 1 Cor. 3.16.) and if judgment begin at us first, what shall the end of them be that obey not the Gospel? However for the present they live, become old,
and if it First begin At us, what shall be the end of them that obey not the Gospel of God? Now in this life Judgments (i. e. chastisements, Psalm 7.11.) befall God's dear Servants for their sinful infirmities, who Are Here called the House of God, (for they Are the Temples of the Holy ghost, 1 Cor. 3.16.) and if judgement begin At us First, what shall the end of them be that obey not the Gospel? However for the present they live, become old,
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yea are mighty in power, as Job speaks, Job 21.7. And their Houses are safe from fear, neither is the Rod of God upon them, vers. 9. Yet their end will be sad, vers. 30. The wicked is reserved to the day of destruction:
yea Are mighty in power, as Job speaks, Job 21.7. And their Houses Are safe from Fear, neither is the Rod of God upon them, vers. 9. Yet their end will be sad, vers. 30. The wicked is reserved to the day of destruction:
This stumbled him, as you may read afterwards, but at last he recovers himself, having made his resort to the Sanctuary of God, vers. 17. He learned out of his Word, that God governed all things wisely,
This stumbled him, as you may read afterwards, but At last he recovers himself, having made his resort to the Sanctuary of God, vers. 17. He learned out of his Word, that God governed all things wisely,
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and painfully) and they shall not escape, 1 Thes. 5.3. The wicked shall be turned into Hell, Psal. 9.17. Jesus Christ will come upon these with a vengeance, and they shall be punished with everlasting destruction, as you may read 2 Thess. 1.7, 8, 9. I end this with that of David, Psal. 11.5, 6. The Lord tryeth the Righteous;
and painfully) and they shall not escape, 1 Thebes 5.3. The wicked shall be turned into Hell, Psalm 9.17. jesus christ will come upon these with a vengeance, and they shall be punished with everlasting destruction, as you may read 2 Thess 1.7, 8, 9. I end this with that of David, Psalm 11.5, 6. The Lord trieth the Righteous;
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There shall be no Lucida intervalla, no respite, no breathing fits, (as the Righteous have here in their sickness) but their pains shall be continual, without either intermission or mitigation.
There shall be no Lucida intervalla, no respite, no breathing fits, (as the Righteous have Here in their sickness) but their pains shall be continual, without either intermission or mitigation.
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Thus the Barbarians dealt with Paul, who seeing the venomous Beast hang on his hand, said among themselves, No doubt this Man is a murderer, whom though he hath escaped the Sea,
Thus the Barbarians dealt with Paul, who seeing the venomous Beast hang on his hand, said among themselves, No doubt this Man is a murderer, whom though he hath escaped the Sea,
Thus David 's Enemies, by the sharpness and violence of his Distemper, concluded God was become his Enemy, Psal. 41.8. Job 's three Friends were to blame to accuse Job for an Hypocrite, because God had sorely visited him with sickness;
Thus David is Enemies, by the sharpness and violence of his Distemper, concluded God was become his Enemy, Psalm 41.8. Job is three Friends were to blame to accuse Job for an Hypocrite, Because God had sorely visited him with sickness;
he calls them truly, Forgers of lies, and Physitians of no value, Job 13.4. They forged lies both of God and Job, and like unskilful Physitians, applyed Corrasives instead of Cordials.
he calls them truly, Forgers of lies, and Physicians of no valve, Job 13.4. They forged lies both of God and Job, and like unskilful Physicians, applied Corrasives instead of Cordials.
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But they were pitiful ones in that sence, that Job calls them Miserable comforters, for by their censures and bitter speeches, instead of lessening, they did encrease his burthen;
But they were pitiful ones in that sense, that Job calls them Miserable Comforters, for by their censures and bitter Speeches, instead of lessening, they did increase his burden;
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and false reasonings, they had wronged even God himself, Job 42.7, 8, 9. Let us then know that God's dear Children (as Epaphroditus, a dear Servant of the Lord here did) may lie under great afflictions and dear affections at the same time.
and false reasonings, they had wronged even God himself, Job 42.7, 8, 9. Let us then know that God's dear Children (as Epaphroditus, a dear Servant of the Lord Here did) may lie under great afflictions and dear affections At the same time.
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Job, even now mentioned, whom God boasts of again and again as a None-such for piety, was smitten (NONLATINALPHABET, Job 2.7.) with such an angry burning Boyl as God plagued the Aegyptians with, Exod. 9.9, 10. and after threatned to punish a rebellious people with, Deut. 28.27.
Job, even now mentioned, whom God boasts of again and again as a Nonesuch for piety, was smitten (, Job 2.7.) with such an angry burning Boyl as God plagued the egyptians with, Exod 9.9, 10. and After threatened to Punish a rebellious people with, Deuteronomy 28.27.
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but upright Job doubted not of God's favour under his saddest tryals. We read of one Lazarus, the Brother of Mary and Martha, John 11.3. that was in his extream sickness beloved of Christ.
but upright Job doubted not of God's favour under his Saddest trials. We read of one Lazarus, the Brother of Marry and Martha, John 11.3. that was in his extreme sickness Beloved of christ.
And we read of another Lazarus, Luke 16.20. who was poor and pitiful, lying at the rich mans gate full of sores, yet after death carried by Angels into Abrahams Bosom, vers. 22. Let the words of the wise man shut up this, Eccles. 9.1, 2. — No man knoweth either love or hatred by all that is before them:
And we read of Another Lazarus, Lycia 16.20. who was poor and pitiful, lying At the rich men gate full of sores, yet After death carried by Angels into Abrahams Bosom, vers. 22. Let the words of the wise man shut up this, Eccles. 9.1, 2. — No man Knoweth either love or hatred by all that is before them:
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4. Let this consideration keep us from weeping immoderately when Godly Friends depart this life. They are freed from those sicknesses and pains which here they groaned under. Rev. 14.13. Blessed are the dead which die in the Lord, — for they rest from their labours, NONLATINALPHABET, from pain and pains-taking.
4. Let this consideration keep us from weeping immoderately when Godly Friends depart this life. They Are freed from those Sicknesses and pains which Here they groaned under. Rev. 14.13. Blessed Are the dead which die in the Lord, — for they rest from their labours,, from pain and painstaking.
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as Christ did to the Daughters of Jerusalem, that followed him to his crucifixion sorrowing, Luk. 23.28. Weep not for me, but weep for your selves and for your children.
as christ did to the Daughters of Jerusalem, that followed him to his crucifixion sorrowing, Luk. 23.28. Weep not for me, but weep for your selves and for your children.
Indeed did we but seriously consider the manifold miseries that God's dear Servants are subject unto whilst in this World, we would give thanks rather then murmer,
Indeed did we but seriously Consider the manifold misery's that God's dear Servants Are Subject unto while in this World, we would give thanks rather then murmer,
In the Body, that is (say some) as Members of the same Body, (for so believers are, Ephes. 5.23, 30. so Col. 1.18.) they are Members of Christ's Mystical and Spiritual Body:
In the Body, that is (say Some) as Members of the same Body, (for so believers Are, Ephesians 5.23, 30. so Col. 1.18.) they Are Members of Christ's Mystical and Spiritual Body:
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as being your selves living Creatures, 2 Cor. 12.2. Natures Frame not being as yet dissolved, you are in the same frail humane estate, subject to all that befalls any man;
as being your selves living Creatures, 2 Cor. 12.2. Nature's Frame not being as yet dissolved, you Are in the same frail humane estate, Subject to all that befalls any man;
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And as Musculus saith, Misericordia Dei est unicum omnium afflictionum refugium. The mercy of God is the onely refuge for afflicted persons to have recourse unto.
And as Musculus Says, Misericordia Dei est unicum omnium afflictionum refugium. The mercy of God is the only refuge for afflicted Persons to have recourse unto.
Epaphroditus, this faithful Servant of the Lord, did much partake of God's mercy, God had been merciful to him with pardoning mercy, sanctifying mercy;
Epaphroditus, this faithful Servant of the Lord, did much partake of God's mercy, God had been merciful to him with pardoning mercy, sanctifying mercy;
Paul first mentioned the grievousness of his sickness, that the goodness and mercy of God might more perspicuously appear in his recovery. ( Deus misertus est ejus; i. e.
Paul First mentioned the grievousness of his sickness, that the Goodness and mercy of God might more perspicuously appear in his recovery. (Deus misertus est His; i. e.
misericorditer illum erepit. Misericordiam Dei pro opere misericordiae Dei ponit, saith Musculus. ) It was mercy then in God to preserve his life, and restore him to health.
Mercifully Ilum erepit. Misericordiam Dei Pro Opere Mercy Dei Ponit, Says Musculus.) It was mercy then in God to preserve his life, and restore him to health.
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yet at other times, when he was more himself, he looked upon life as a mercy, see Job 10.12. He there asserts his life to be an act of divine favour, and the preserving his Spirit (viz.) from departing out of his body, to be a fruit of divine providence, which he calls a Visitation.
yet At other times, when he was more himself, he looked upon life as a mercy, see Job 10.12. He there asserts his life to be an act of divine favour, and the preserving his Spirit (viz.) from departing out of his body, to be a fruit of divine providence, which he calls a Visitation.
Jacob prized his life, as you may gather from Gen. 32.11, &c. fearing his Brother would take revenge on him, (as he threatned to do, Gen. 27.41.) he prayeth to God,
Jacob prized his life, as you may gather from Gen. 32.11, etc. fearing his Brother would take revenge on him, (as he threatened to do, Gen. 27.41.) he Prayeth to God,
So Mordecai and Esther tender'd their lives, and the lives of the Jews, Esther 4.13, 14. & 7.3. Hezekiah wept sore, when the Sentence went forth that he should die and not live, Isa. 38.1, 2, 3. And David cryed out, Psal. 102.24. O my God, take me not away in the midst of my dayes.
So Mordecai and Esther tendered their lives, and the lives of the jews, Esther 4.13, 14. & 7.3. Hezekiah wept soar, when the Sentence went forth that he should die and not live, Isaiah 38.1, 2, 3. And David cried out, Psalm 102.24. Oh my God, take me not away in the midst of my days.
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Men will part with Money, Cattels, Land, Liberty, and what not, to preserve life, as they did Gen. 47. Yea men will part with some members to preserve life.
Men will part with Money, Cattles, Land, Liberty, and what not, to preserve life, as they did Gen. 47. Yea men will part with Some members to preserve life.
but as it brought pain, it was grievous, and so his deliverance therefrom may be truly called a mercy, Quatenus est miseriae remotio; as it removed his pain,
but as it brought pain, it was grievous, and so his deliverance therefrom may be truly called a mercy, Quatenus est miseriae Remotion; as it removed his pain,
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which made the Apostle himself in the former Chapter, Phil. 1.23. desire to be dissolved, and to be with Christ, which (saith he) is far better? NONLATINALPHABET; Multo magis melius;
which made the Apostle himself in the former Chapter, Philip 1.23. desire to be dissolved, and to be with christ, which (Says he) is Far better?; Much magis Better;
than to be, as it were, by a cross wind kept back and tost upon the Waves of a troublesome World? Is not this World like a round Ball stuck full of Pins,
than to be, as it were, by a cross wind kept back and tossed upon the Waves of a troublesome World? Is not this World like a round Ball stuck full of Pins,
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so that upon what part soever the Godly are cast, they meet with trouble and misery? According to that of our Saviour, John 16.33. In the World ye shall have tribulation:
so that upon what part soever the Godly Are cast, they meet with trouble and misery? According to that of our Saviour, John 16.33. In the World you shall have tribulation:
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and an adjournment of his happiness? Tiberius Caesar said to one that requested death rather than long imprisonment, Nondum tecum redii in gratiam, he told him, He had not such a favour for him.
and an adjournment of his happiness? Tiberius Caesar said to one that requested death rather than long imprisonment, Nondum tecum redii in gratiam, he told him, He had not such a favour for him.
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for it frees from sin, sickness, Satans temptations, &c. Yea, it brings them to the happy vision and fruition of God, to the society of blessed Saints and Angels,
for it frees from since, sickness, Satan temptations, etc. Yea, it brings them to the happy vision and fruition of God, to the society of blessed Saints and Angels,
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Yet for all this, as that learned Author saith, (Vita per se aestimata est praeclarum Dei beneficium, praesertum qui Christo vivunt, iis vitam lucro esse dicimus);
Yet for all this, as that learned Author Says, (Vita per se aestimata est praeclarum Dei beneficium, praesertum qui Christ Vivunt, iis vitam lucro esse dicimus);
so Calvin. And Musculus saith, (Mors ipsa quatenus est peccati stipendium & horribilis naturae in seipsâ, considerata capax est misericordiae tàm coràm Deo quàm coràm hominibus);
so calvin. And Musculus Says, (Mors ipsa quatenus est peccati stipendium & horribilis naturae in seipsâ, considerata capax est Mercy tàm coràm God quàm coràm hominibus);
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and no doubt did then trouble his mind, (Desolatio videlicet & perturbatio Ecclesiae) as the too much dejection of his people at the sad news of his death,
and no doubt did then trouble his mind, (Desolatio videlicet & Perturbation Ecclesiae) as the too much dejection of his people At the sad news of his death,
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Besides we may farther add, that the continuance of a good mans life is a great blessing in this respect, that the longer he lives, the more good he doth,
Beside we may farther add, that the Continuance of a good men life is a great blessing in this respect, that the longer he lives, the more good he does,
— (Nè umbrâ quidem corporis nedum vivo ac sano corpore dignus est, &c.) He is not worthy of the shadow and shape of a body, much less of a living and healthful body, that doth not look upon life and health as mercies.
— (Nè umbrâ quidem corporis nedum vivo ac Sano corpore Dignus est, etc.) He is not worthy of the shadow and shape of a body, much less of a living and healthful body, that does not look upon life and health as Mercies.
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yet he counted it a mercy (amidst manifold miseries) that God had spared his life. Vers. 19. Behold, now thy Servant hath found grace in thy sight, and thou hast magnified thy mercy, which thou hast shewed unto me in saving my life.
yet he counted it a mercy (amid manifold misery's) that God had spared his life. Vers. 19. Behold, now thy Servant hath found grace in thy sighed, and thou hast magnified thy mercy, which thou hast showed unto me in Saving my life.
Lam. 3.22, 23. It is of the Lords mercies that we are not consumed, because his compassions fail not: they are new every morning: great is thy faithfulness.
Lam. 3.22, 23. It is of the lords Mercies that we Are not consumed, Because his compassions fail not: they Are new every morning: great is thy faithfulness.
Sin (as I told you before) is the procuring cause of sickness, yea, and of death too, Rom. 5.12. so Rom. 6.23. Death both Temporal and Eternal, is as due to sin, as wages to him that earns them.
since (as I told you before) is the procuring cause of sickness, yea, and of death too, Rom. 5.12. so Rom. 6.23. Death both Temporal and Eternal, is as due to since, as wages to him that earns them.
1. Disobedience to Superiours. See Exod. 20.12. This fiffh Commandement of honouring thy Father and Mother, is said to be the first Commandement with promise, Ephes. 6.2. It is the first Commandement that hath this special promise annexed to it, viz. Prolongation of dayes.
1. Disobedience to Superiors. See Exod 20.12. This fiffh Commandment of honouring thy Father and Mother, is said to be the First Commandment with promise, Ephesians 6.2. It is the First Commandment that hath this special promise annexed to it, viz. Prolongation of days.
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You read, Numb. 16. of the rebellion of Corah, and how the Earth opened her mouth and swallowed him up and his Company, vers. 32, 33. So rebellious Absalom came to an untimely death;
You read, Numb. 16. of the rebellion of Corah, and how the Earth opened her Mouth and swallowed him up and his Company, vers. 32, 33. So rebellious Absalom Come to an untimely death;
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and David was much moved with grief in that he died in rebellion, 2 Sam. 18.9, 33, compared. See Prov. 16.14. The wrath of a King is as Messengers of Death;
and David was much moved with grief in that he died in rebellion, 2 Sam. 18.9, 33, compared. See Curae 16.14. The wrath of a King is as Messengers of Death;
for speaking of one that did not relieve his Parents, he tells us, he lived but a short time. — NONLATINALPHABET, NONLATINALPHABET NONLATINALPHABET. — Iliad. Δ.
for speaking of one that did not relieve his Parents, he tells us, he lived but a short time. —,. — Iliad. Δ.
Sodom and Gomorrha, and the Cities about them, burnt strongly in lust, Jude 7. and God sent a strange fire to destroy them from off the face of the Earth, Gen. 19.24, 25. So God cut off Onan for his filthiness, Gen. 38.9, 10. So 1 Cor. 10.8. you read how that for uncleanness there fell in one day three and twenty thousand.
Sodom and Gomorrha, and the Cities about them, burned strongly in lust, U^de 7. and God sent a strange fire to destroy them from off the face of the Earth, Gen. 19.24, 25. So God Cut off Onan for his filthiness, Gen. 38.9, 10. So 1 Cor. 10.8. you read how that for uncleanness there fell in one day three and twenty thousand.
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The wise Man tells you, The Harlots house enclineth unto death, and her paths unto the dead, Prov. 2.18. so likewise Prov. 5.9, 11. & Prov. 6.26, 33, 34, 35. & Prov. 7.22, 23. & Prov. 31.3. Solomons Mother there adviseth him not to give his strength unto Women.
The wise Man tells you, The Harlots house Inclineth unto death, and her paths unto the dead, Curae 2.18. so likewise Curae 5.9, 11. & Curae 6.26, 33, 34, 35. & Curae 7.22, 23. & Curae 31.3. Solomons Mother there adviseth him not to give his strength unto Women.
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Deinde cogitemus, saith Musculus, quae sit illorum vaesania, qui per gulam & intemperantiam seipsos don• sanitatis privant, & variis morbis obnoxios reddunt.
Deinde Cogitemus, Says Musculus, Quae sit Illorum vaesania, qui per gulam & intemperantiam seipsos don• sanitatis privant, & variis morbis obnoxios reddunt.
Take heed then of this sin, it is good advice at all times, but most seasonable at this time, which is a time of much feasting. NONLATINALPHABET. Pythag. Aurea Carmina.
Take heed then of this since, it is good Advice At all times, but most seasonable At this time, which is a time of much feasting.. Pythagoras Aurea Carmina.
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4. Take heed of immoderate sorrow. This like an heavy burthen breaks a man, and makes him stoop. Prov. 12.25. Heaviness in the heart of man makes it stoop. So Prov. 15.13. A merry heart makes a chearful countenance;
4. Take heed of immoderate sorrow. This like an heavy burden breaks a man, and makes him stoop. Curae 12.25. Heaviness in the heart of man makes it stoop. So Curae 15.13. A merry heart makes a cheerful countenance;
And the Apostle saith, 2 Cor. 7.10. The sorrow of the World worketh death. Immoderate sorrow for loss of worldly things, weakens the body, and hasteneth death.
And the Apostle Says, 2 Cor. 7.10. The sorrow of the World works death. Immoderate sorrow for loss of worldly things, weakens the body, and hasteneth death.
5. Take heed of impatience, passion, and discontent. The murmurring Israelites were destroyed of the destroyer. 1 Cor. 10.10. An impatient man is, NONLATINALPHABET, his own scourge.
5. Take heed of impatience, passion, and discontent. The murmuring Israelites were destroyed of the destroyer. 1 Cor. 10.10. an impatient man is,, his own scourge.
This fire of passion devours and consumes that which should maintain natural life. The passionate man, like Mount Aetna, consumes his own bowels with inward burnings.
This fire of passion devours and consumes that which should maintain natural life. The passionate man, like Mount Aetna, consumes his own bowels with inward burnings.
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Vexing and fretting under providential dispensations, spends a mans spirits, and puts him upon taking such unlawful courses as are oft-times attended with destruction. Prov. 19.19. A man of great wrath shall suffer punishment;
Vexing and fretting under providential dispensations, spends a men spirits, and puts him upon taking such unlawful courses as Are ofttimes attended with destruction. Curae 19.19. A man of great wrath shall suffer punishment;
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Hence the wise Man calls envy the rottenness of the bones, Prov. 14.30. The envious man melts away at the prosperity of others, as you may see Psal. 112.10. Invidus alterius rebus macrescit opimis.
Hence the wise Man calls envy the rottenness of the bones, Curae 14.30. The envious man melts away At the Prosperity of Others, as you may see Psalm 112.10. Envious alterius rebus macrescit opimis.
say some, deceitful murderers (that lie in wait privily for blood, see Prov. 1.10, to 20.) that can speak fair and seek your ruine, these shall not live out half their dayes, they shall be suddenly cut off and come to some fearful end:
say Some, deceitful murderers (that lie in wait privily for blood, see Curae 1.10, to 20.) that can speak fair and seek your ruin, these shall not live out half their days, they shall be suddenly Cut off and come to Some fearful end:
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But whether blood-suckers do it by secret conspiracy, or by open violence, God hath threatned them with death. So Psal. 140.11. Evil shall hunt the violent man to overthrow him. So Gen. 9.6. Whoso sheddeth mans blood, by man shall his blood be shed.
But whither bloodsuckers do it by secret Conspiracy, or by open violence, God hath threatened them with death. So Psalm 140.11. Evil shall hunt the violent man to overthrow him. So Gen. 9.6. Whoso sheds men blood, by man shall his blood be shed.
The Sword of Justice is especially committed to the hand of Magistrates to cut off such offenders, Rom. 13.4. To this Head I may refer your Duellists, who for trifles challenge the field.
The Sword of justice is especially committed to the hand of Magistrates to Cut off such offenders, Rom. 13.4. To this Head I may refer your Duellists, who for trifles challenge the field.
If you be assaulted, you may justly defend your self, but to agree upon a bargain of blood-shed, (to use Bishop Hall 's expression) is wicked and damnable:
If you be assaulted, you may justly defend your self, but to agree upon a bargain of bloodshed, (to use Bishop Hall is expression) is wicked and damnable:
And though both should come fairly off, yet the very intention to kill, is murder, saith that worthy Bishop. To end this, Prov. 28.17. A man that doth violence to the blood of any man, shall flee to the Pit, let no man stay him, or endeavour his rescue.
And though both should come fairly off, yet the very intention to kill, is murder, Says that worthy Bishop. To end this, Curae 28.17. A man that does violence to the blood of any man, shall flee to the Pit, let no man stay him, or endeavour his rescue.
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The same Greek word NONLATINALPHABET that signifies life, signifies likewise livelyhood, (1 John 3.17.) and it is a grievous sin to cheat another out of his livelyhood,
The same Greek word that signifies life, signifies likewise livelihood, (1 John 3.17.) and it is a grievous since to cheat Another out of his livelihood,
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as well as to take away anothers life: 1 Thess. 4.6. That no man go beyond and defraud his Brother in any matter, because the Lord is the avenger of all such;
as well as to take away another's life: 1 Thess 4.6. That no man go beyond and defraud his Brother in any matter, Because the Lord is the avenger of all such;
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Achans sin in stealing the Babylonish Garment, and the two hundred Shekels of Silver, and the Wedg of Gold, ( Josh. 7.21.) was sacriledge as well as theft;
Achans since in stealing the Babylonish Garment, and the two hundred Shekels of Silver, and the Wedge of Gold, (Josh. 7.21.) was sacrilege as well as theft;
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as you read vers. 10. These two, by their lying and fraudulent dealing, are said to tempt the Spirit of the Lord, vers. 9. You fraudulent Trades-men, that say your Commodities cost you so much,
as you read vers. 10. These two, by their lying and fraudulent dealing, Are said to tempt the Spirit of the Lord, vers. 9. You fraudulent Tradesmen, that say your Commodities cost you so much,
and you cannot afford them under such a rate, (and you have your Wives at your elbows ready to back you in what you say) what do you by thus lying and sinning against your Consciences,
and you cannot afford them under such a rate, (and you have your Wives At your elbows ready to back you in what you say) what do you by thus lying and sinning against your Consciences,
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10. Take heed of covetousness or worldly-mindedness. Great and earnest care for the things of this life, is called NONLATINALPHABET, which signifies heart-dividing,
10. Take heed of covetousness or Worldly-mindedness. Great and earnest care for the things of this life, is called, which signifies heart-dividing,
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See 1 Tim. 6.9, 10. The wise Man tells us, He that hateth covetousness, shall prolong his dayes, Prov. 28.16. but covetousness may provoke God to shorten them.
See 1 Tim. 6.9, 10. The wise Man tells us, He that hates covetousness, shall prolong his days, Curae 28.16. but covetousness may provoke God to shorten them.
Labour in an honest Calling, provided it be moderate, (Ad ruborem non ad sudorem) is most healthful. Prov. 10.16. The labour of the Righteous tends to life.
Labour in an honest Calling, provided it be moderate, (Ad ruborem non ad sudorem) is most healthful. Curae 10.16. The labour of the Righteous tends to life.
Moderate exercise preserves health, but a sedentary idle life, subjects a man to diseases. Prov. 21.25. The desire of the sloathful kills him, for his hands refuse to labour.
Moderate exercise preserves health, but a sedentary idle life, subject's a man to diseases. Curae 21.25. The desire of the slothful kills him, for his hands refuse to labour.
That which the slothful man desires, which is his ease and rest, layes his soul open to temptations, and his body to diseases; as standing Waters most putrifie.
That which the slothful man Desires, which is his ease and rest, lays his soul open to temptations, and his body to diseases; as standing Waters most putrify.
For this cause, viz. for want of due preparation when they came to the Sacrament of the Lord's Supper, God sent a fearful sickness amongst them, whereof some were then weak, others sick,
For this cause, viz. for want of due preparation when they Come to the Sacrament of the Lord's Supper, God sent a fearful sickness among them, whereof Some were then weak, Others sick,
This Sacrament, (which to the worthy communicant is NONLATINALPHABET, a wholesome potion of immortality) to the wicked impenitent wretch (through an ill disposition in him) turns to the bane and ruine (except speedy repentance step in) both of soul and body.
This Sacrament, (which to the worthy communicant is, a wholesome potion of immortality) to the wicked impenitent wretch (through an ill disposition in him) turns to the bane and ruin (except speedy Repentance step in) both of soul and body.
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I gave you notice this morning, that your Minister purposeth the next Lord's Day, through God's assistance, to administer the Sacrament of the Lord's Supper;
I gave you notice this morning, that your Minister Purposes the next Lord's Day, through God's assistance, to administer the Sacrament of the Lord's Supper;
See Obad. 12.13, 14, 15. God there threatneth the Edomites for rejoycing at the calamity that befel the Israelites. This sin call'd NONLATINALPHABET, was condemned by the Heathens.
See Obadiah 12.13, 14, 15. God there threatens the Edomites for rejoicing At the calamity that befell the Israelites. This since called, was condemned by the heathens.
It is most opposite to the rule of charity, which rejoyceth not in iniquity, 1 Cor. 13.6. It maketh not others evil, be it of sin or suffering, matter of rejoycing.
It is most opposite to the Rule of charity, which Rejoiceth not in iniquity, 1 Cor. 13.6. It makes not Others evil, be it of since or suffering, matter of rejoicing.
15. Take heed of invading the Ministers Office without a Call. See Numb. 16.35. You read there of two hundred and fifty men that offered Incense, usurping the Priests Office, were punished by fire, wherein they offended.
15. Take heed of invading the Ministers Office without a Call. See Numb. 16.35. You read there of two hundred and fifty men that offered Incense, usurping the Priests Office, were punished by fire, wherein they offended.
16. Lastly, Take heed of sins of the tongue, as Lying, Swearing, Forswearing, Cursing, False-accusing, Backbiting, Brawling, Blasphemy, &c. See Prov. 17.20. He that hath a perverse tongue, falleth into mischief. And Prov. 13.3. He that keepeth his mouth, keepeth his life;
16. Lastly, Take heed of Sins of the tongue, as Lying, Swearing, Forswearing, Cursing, False-accusing, Backbiting, Brawling, Blasphemy, etc. See Curae 17.20. He that hath a perverse tongue, falls into mischief. And Curae 13.3. He that Keepeth his Mouth, Keepeth his life;
but he that openeth wide his lips, shall have destruction. So Prov. 18.21. Death and life are in the power of the tongue, and they that love it, shall eat the fruit thereof.
but he that Openeth wide his lips, shall have destruction. So Curae 18.21. Death and life Are in the power of the tongue, and they that love it, shall eat the fruit thereof.
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I might add to these sins which endanger health and life, bold and audacious attempts, as leaping Hedges, swimming Waters, &c. when there is no necessity for either.
I might add to these Sins which endanger health and life, bold and audacious attempts, as leaping Hedges, swimming Waters, etc. when there is no necessity for either.
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and Goodness, which is expresly forbidden, Deut. 6.16. Ye shall not tempt the Lord your God, as ye tempted him in Massah: whereof you read, Exod. 17.2. where they are said to tempt God by requiring a miraculus evidence of his presence among them.
and goodness, which is expressly forbidden, Deuteronomy 6.16. You shall not tempt the Lord your God, as you tempted him in Massah: whereof you read, Exod 17.2. where they Are said to tempt God by requiring a miraculus evidence of his presence among them.
Our Saviour did beat back the Devil with this Text out of Deuteronomy, when he would have had him to cast down himself from the Pinacle, i. e. out-wing or battlement of the Temple, Mat. 4.7.
Our Saviour did beatrice back the devil with this Text out of Deuteronomy, when he would have had him to cast down himself from the Pinnacle, i. e. outwing or battlement of the Temple, Mathew 4.7.
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Do not we daily see many wicked men that are disobedient to Superiours, drunkards, lustful, impatient, envious, ambitious, &c. live, become old, and are mighty in power;
Do not we daily see many wicked men that Are disobedient to Superiors, drunkards, lustful, impatient, envious, ambitious, etc. live, become old, and Are mighty in power;
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nor plagued like other men, that made conscience of their wayes? Psal. 73.5. Indeed it may so fall out, that a wicked man may prolong his life in his wickedness, Eccles. 7.15. God may bear long with some such notorious offenders, to shew his own patience and long suffering, to exercise the faith and patience of his Servants.
nor plagued like other men, that made conscience of their ways? Psalm 73.5. Indeed it may so fallen out, that a wicked man may prolong his life in his wickedness, Eccles. 7.15. God may bear long with Some such notorious offenders, to show his own patience and long suffering, to exercise the faith and patience of his Servants.
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Certainly, as the Apostle saith, after he had told us of several punishments befalling several Offenders for several sins, 1 Cor. 10.11. Now all these things happened unto them for ensamples, and they are written for our admonition, upon whom the ends of the World are come.
Certainly, as the Apostle Says, After he had told us of several punishments befalling several Offenders for several Sins, 1 Cor. 10.11. Now all these things happened unto them for ensamples, and they Are written for our admonition, upon whom the ends of the World Are come.
Let us not, through discouragement of Spirit because of deadly dangers which we meet with in our Christian Callings, as weary of life, wish for death, which was an infirmity in that good Man Elijah, 1 King. 19.4. Much less ought we through discontent (as Jonah did, Jonah 4.3, 8.) wish for death.
Let us not, through discouragement of Spirit Because of deadly dangers which we meet with in our Christian Callings, as weary of life, wish for death, which was an infirmity in that good Man Elijah, 1 King. 19.4. Much less ought we through discontent (as Jonah did, Jonah 4.3, 8.) wish for death.
Man's breath (saith a worthy Bishop) is put into his body as a Tenant at Will into an house, whereinto it may not enter without the good will of the Land-lord;
Man's breath (Says a worthy Bishop) is put into his body as a Tenant At Will into an house, whereinto it may not enter without the good will of the Landlord;
St. Paul was willing to spend and be spent, 2 Cor. 12.15. for the propogation of the Gospel, and good of God's Church and People; see Acts 20.24. and 21.13. Truth hath been sealed with the blood of many Martyrs.
Saint Paul was willing to spend and be spent, 2 Cor. 12.15. for the propagation of the Gospel, and good of God's Church and People; see Acts 20.24. and 21.13. Truth hath been sealed with the blood of many Martyrs.
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What saith the Apostle of Epaphroditus, see Phil. 2.30. For the work of Christ he was nigh unto death, not regarding his life to supply your lack of service towards me.
What Says the Apostle of Epaphroditus, see Philip 2.30. For the work of christ he was High unto death, not regarding his life to supply your lack of service towards me.
Epaphroditus undertook a great Journey to minister to Pauls necessity, which is here called the Work of Christ; (for what is done to his Members, he takes it as done to himself, Mat. 25.40.). This Journey occasioned his sickness;
Epaphroditus undertook a great Journey to minister to Paul's necessity, which is Here called the Work of christ; (for what is done to his Members, he Takes it as done to himself, Mathew 25.40.). This Journey occasioned his sickness;
but Epaphroditus did not regard his life to supply the Philippians lack of service towards Paul. NONLATINALPHABET. (NONLATINALPHABET significat perperam consulere, uti faciunt qui se in apertum vitae periculum conjiciunt.) Epaphroditus was willing to hazard health and life to supply St. Pauls wants.
but Epaphroditus did not regard his life to supply the Philippians lack of service towards Paul.. (significat Perperam Consult, uti faciunt qui se in apertum vitae periculum conjiciunt.) Epaphroditus was willing to hazard health and life to supply Saint Paul's Wants.
And as Hemingius saith, ( Hoc facere in loco pro Christo non est stultitiae aut imprudentiae sed verè coelestis sapientiae, &c.) Thus to hazard life is not folly, but true wisdom.
And as hemingius Says, (Hoc facere in loco Pro Christ non est stultitiae Or imprudentiae sed verè coelestis sapientiae, etc.) Thus to hazard life is not folly, but true Wisdom.
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and happy are all they that die thus in the Work of the Lord, Rev. 14.13. I end this point with that of our Saviour, John 12.25. He that loveth his ( more then is fitting, more then Christ, his Church, or Truth) shall lose it, (in another World);
and happy Are all they that die thus in the Work of the Lord, Rev. 14.13. I end this point with that of our Saviour, John 12.25. He that loves his (more then is fitting, more then christ, his Church, or Truth) shall loose it, (in Another World);
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but he that hateth his life in this World, loving it less (for that's the hatred here meant, Gen. 29.31.) then the Truth and Church of Christ, shall keep it unto life eternal. So much for this time.
but he that hates his life in this World, loving it less (for that's the hatred Here meant, Gen. 29.31.) then the Truth and Church of christ, shall keep it unto life Eternal. So much for this time.
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And in handling that Point, as a Divine; (though Theologorū minimus ) I shewed you Viam rectam ad vitam longam, the true way to health and long life according to the Scriptures.
And in handling that Point, as a Divine; (though Theologorū minimus) I showed you Viam rectam ad vitam Longam, the true Way to health and long life according to the Scriptures.
That God that knockt off Peters Chains, and released him from Prison, brought forth this Epaphroditus, who like a Prisoner was confined to a sick Bed, with few Attendants about him.
That God that knocked off Peter's Chains, and released him from Prison, brought forth this Epaphroditus, who like a Prisoner was confined to a sick Bed, with few Attendants about him.
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That God that ruleth the raging of the Sea, and stilleth the Waves thereof when they arise, as it is Psal. 89.9. put a stop in his due time to the fury of his Distemper.
That God that Ruleth the raging of the Sea, and stilleth the Waves thereof when they arise, as it is Psalm 89.9. put a stop in his due time to the fury of his Distemper.
We read of Dr. Willet, that NONLATINALPHABET, that in his Journey from London, he was forced to take up his lodging at Hodsdon in Hertfordshire, having by a fall from his Horse, broken his right Leg;
We read of Dr. Willet, that, that in his Journey from London, he was forced to take up his lodging At Hodsdon in Hertfordshire, having by a fallen from his Horse, broken his right Leg;
and without whose providence not a Leaf falls from the Tree, so to dispose of this Godly mans death, that as a Pilgrim here on earth, he must die in an Inn:
and without whose providence not a Leaf falls from the Tree, so to dispose of this Godly men death, that as a Pilgrim Here on earth, he must die in an Inn:
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he woundeth, and his hands make whole. He shall deliver thee in six troubles; yea, in seven there shall no evil touch thee. So saith David, Psalm 34.19. Many are the afflictions of the Righteous, but the Lord delivereth him out of them all. So Psal. 68.20. He that is our God, is the God of Salvation;
he wounds, and his hands make Whole. He shall deliver thee in six Troubles; yea, in seven there shall no evil touch thee. So Says David, Psalm 34.19. Many Are the afflictions of the Righteous, but the Lord Delivereth him out of them all. So Psalm 68.20. He that is our God, is the God of Salvation;
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è potestate mortis, sumiter enim porta in Scripturis pro magistratu & potestate, quòd in portis solerent exerceri judicia. Muscul. in loc.). So Psal. 116.6. I was brought low and he helped me.
è potestate mortis, sumiter enim porta in Scriptures Pro magistratu & potestate, quòd in portis solerent exerceri Judicia. Muscul. in loc.). So Psalm 116.6. I was brought low and he helped me.
So God delivered Paul from deadly dangers, as you may gather from 2 Cor. 1.8, 9, 10. Thus it was with Epaphroditus in my Text, who being sick, nigh unto death, the Lord had mercy on him. (Significat quod attinebat naturae vires actum fuisse de vitâ illius, ideóque quòd sanitatè restitutus erat, singulari fuisse ope ac virtute Dei factum.
So God Delivered Paul from deadly dangers, as you may gather from 2 Cor. 1.8, 9, 10. Thus it was with Epaphroditus in my Text, who being sick, High unto death, the Lord had mercy on him. (Significat quod attinebat naturae vires Acts Fuisse de vitâ Illius, ideóque quòd sanitatè Restituted erat, singulari Fuisse open ac virtute Dei factum.
Muscul. ) Many thousands in this Nation, who have been sick even unto death, both in the apprehension of themselves and others, have been raised up again by God,
Muscul.) Many thousands in this nation, who have been sick even unto death, both in the apprehension of themselves and Others, have been raised up again by God,
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He is their Husband, Head, King, Master, Father, &c. and they are his peculiar People, his Spouse, Members, Subjects, Servants, Children, and what not, that speak;
He is their Husband, Head, King, Master, Father, etc. and they Are his peculiar People, his Spouse, Members, Subject's, Servants, Children, and what not, that speak;
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because it hath pleased the Lord to make you his People. 2. Because of his Promises of deliverance which he hath made to them. See Psal. 41.3. Psal. 50.15. Isa. 41.10. 1 Cor. 10.13. These are precious Promises, 2 Pet. 1.4. which God hath given to his People, and in Christ they are yea and Amen, 2 Cor. 1.20. that is, They are certain things, and shall be effected in his due time;
Because it hath pleased the Lord to make you his People. 2. Because of his Promises of deliverance which he hath made to them. See Psalm 41.3. Psalm 50.15. Isaiah 41.10. 1 Cor. 10.13. These Are precious Promises, 2 Pet. 1.4. which God hath given to his People, and in christ they Are yea and Amen, 2 Cor. 1.20. that is, They Are certain things, and shall be effected in his due time;
And they pray most frequently and fervently when they are in greatest danger, and outward means seem to fail. So the Church, Psal. 108.12. Give us help from trouble, for vain is the help of man.
And they pray most frequently and fervently when they Are in greatest danger, and outward means seem to fail. So the Church, Psalm 108.12. Give us help from trouble, for vain is the help of man.
So the Disciples came to Christ in a great tempest, and awoke him, saying, Lord save us, we perish, Matth. 8.24, 25. So we read, Acts 12.5. how Prayer was made, without ceasing, of the Church unto God for Peter when in most deadly danger.
So the Disciples Come to christ in a great tempest, and awoke him, saying, Lord save us, we perish, Matthew 8.24, 25. So we read, Acts 12.5. how Prayer was made, without ceasing, of the Church unto God for Peter when in most deadly danger.
We usually say, Lightly come, lighty go, That which is soon got, is soon forgot, NONLATINALPHABET NONLATINALPHABET, difficilia quae pulchra, Things got with difficulty are most prized.
We usually say, Lightly come, lighty go, That which is soon god, is soon forgotten,, Difficulties Quae Beautiful, Things god with difficulty Are most prized.
How welcome was Isaac to Abraham and Sarah! Jacob and Esau, to Isaac and Rebekah! Joseph to Jacob and Rachel! Samuel to Hannah! How were these Children prized by their Parents, whom God gave to them after abundance of prayer and waiting? How welcome was the Dove to Noah when she returned with an Olive Leaf in her mouth, in token that the Waters were abated, which thing he desired to see, Gen. 8.8, 11. So David said of the Sword of Goliah, 1 Sam. 21.9.
How welcome was Isaac to Abraham and Sarah! Jacob and Esau, to Isaac and Rebekah! Joseph to Jacob and Rachel! Samuel to Hannah! How were these Children prized by their Parents, whom God gave to them After abundance of prayer and waiting? How welcome was the Dove to Noah when she returned with an Olive Leaf in her Mouth, in token that the Waters were abated, which thing he desired to see, Gen. 8.8, 11. So David said of the Sword of Goliath, 1 Sam. 21.9.
God at such a time of extremity hath an opportunity of shewing forth those three great Attributes, (which are as Pearls of his Crown) Wisdom, Power, and Goodness.
God At such a time of extremity hath an opportunity of showing forth those three great Attributes, (which Are as Pearls of his Crown) Wisdom, Power, and goodness.
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Why did not the Apostle cure Epaphroditus, seeing he had the gift of Miracles as well as others? Mat. 10.8. Do we not read how he cured a Cripple from his Mothers Womb, Acts 14.8. How he cast out a spirit of Divination, Acts 16.16. How he restored to life Eutychus, who falling asleep, as Paul was long preaching, fell down dead from the third Loft, (which Example should awaken all Church-sleepers):
Why did not the Apostle cure Epaphroditus, seeing he had the gift of Miracles as well as Others? Mathew 10.8. Do we not read how he cured a Cripple from his Mother's Womb, Acts 14.8. How he cast out a Spirit of Divination, Acts 16.16. How he restored to life Eutychus, who falling asleep, as Paul was long preaching, fell down dead from the third Loft, (which Exampl should awaken all Church-sleepers):
The Apostles could not heal the sick, or work Miracles (as Piscator saith, Propriâ virtute ac pro suo arbitrio ) by their own power, and at their own pleasure:
The Apostles could not heal the sick, or work Miracles (as Piscator Says, Propriâ virtute ac Pro Sue arbitrio) by their own power, and At their own pleasure:
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but only when there was a necessity for Conversion or Conviction of Unbelievers, then onely the Holy-Ghost enabled them to do it, see Acts 3.12. so Acts 9.41, 42. Peter 's restoring Dorcas to life, (as well as healing the Cripple) converted many to the Faith.
but only when there was a necessity for Conversion or Conviction of Unbelievers, then only the Holy ghost enabled them to do it, see Acts 3.12. so Acts 9.41, 42. Peter is restoring Dorcas to life, (as well as healing the Cripple) converted many to the Faith.
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1. This Consideration affords comfort to God's Servants under sickness and deadly dangers. See that former-quoted place, Psalm. 68.20. He that is our God, is the God of Salvation;
1. This Consideration affords Comfort to God's Servants under sickness and deadly dangers. See that former-quoted place, Psalm. 68.20. He that is our God, is the God of Salvation;
So that if we belong to God, as Bullinger saith, (Optimè nobiscum agitur, sive revalescamus sive moriamur) it will go well with us, whether we live or die.
So that if we belong to God, as Bullinger Says, (Optimè nobiscum agitur, sive revalescamus sive moriamur) it will go well with us, whither we live or die.
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and heal the stroak of their Wound, as the expression is, Isa. 30.26. God hath promised to heal, in case we return unto him by prayer and unfeigned repentance, Isa. 19.22. so Jer. 33.6. None indeed can heal us but he, Hos. 5.13.
and heal the stroke of their Wound, as the expression is, Isaiah 30.26. God hath promised to heal, in case we return unto him by prayer and unfeigned Repentance, Isaiah 19.22. so Jer. 33.6. None indeed can heal us but he, Hos. 5.13.
All others, except God be of the Quorum, are Physitians of no value; Let us then, as it is Hos. 6.1. Come and return unto the Lord, for he hath torn, and he will heal us:
All Others, except God be of the Quorum, Are Physicians of no valve; Let us then, as it is Hos. 6.1. Come and return unto the Lord, for he hath torn, and he will heal us:
Nay it is not only mine but God's Word, or I should be loth to speak it in this place. See Isa. 55.7. Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord and he will have mercy upon him;
Nay it is not only mine but God's Word, or I should be loath to speak it in this place. See Isaiah 55.7. Let the wicked forsake his Way, and the unrighteous man his thoughts, and let him return unto the Lord and he will have mercy upon him;
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Who is among you that feareth the Lord, that obeyeth the voice of his Servant, that walketh in darkness and hath no light? (a Child of light it seems may walk in darkness, i. e. have little or no comfort for the present,
Who is among you that fears the Lord, that Obeyeth the voice of his Servant, that walks in darkness and hath no Light? (a Child of Light it seems may walk in darkness, i. e. have little or no Comfort for the present,
God upon the account of Christ, (who as at this time came into the World to undertake for us) heals our souls of sin, by applying Christs perfect Righteousness to the soul, he removes the guilt;
God upon the account of christ, (who as At this time Come into the World to undertake for us) heals our Souls of since, by applying Christ perfect Righteousness to the soul, he removes the guilt;
and by his blessed Spirit implanting in the soul the Seeds of Divine Grace, he heals it of the filth of sin. Psal. 103.3. Who pardoneth all thine Iniquities; who healeth all thy Diseases.
and by his blessed Spirit implanting in the soul the Seeds of Divine Grace, he heals it of the filth of since. Psalm 103.3. Who Pardoneth all thine Iniquities; who heals all thy Diseases.
It was he that cured Epaphroditus when sick nigh unto death. Too too blame are they who in sickness and such like straits consult Astrologers, Witches, Devils,
It was he that cured Epaphroditus when sick High unto death. Too too blame Are they who in sickness and such like straits consult Astrologers, Witches, Devils,
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Read the passage in 2 King. 1.2, &c. What good got Saul by consulting the Witch of Endor? Surely the Wounds of God are rather to be chosen than the Devils Plaisters.
Read the passage in 2 King. 1.2, etc. What good god Saul by consulting the Witch of Endor? Surely the Wounds of God Are rather to be chosen than the Devils Plasters.
before Distempers become inveterate, and so scorn the vertue of soveraign Drugs. Pharmaca nascenti sunt adhibenda malo. Our Saviour saith, Mat. 9.12. The whole need not the Physician, but they that are sick.
before Distempers become inveterate, and so scorn the virtue of sovereign Drugs. Pharmaca nascenti sunt Adhibenda Malo. Our Saviour Says, Mathew 9.12. The Whole need not the physician, but they that Are sick.
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And in the very next verse you read of his death, vers. 13. Means never help without God, Jer. 46.11. nor doth God now-adayes usually help without means.
And in the very next verse you read of his death, vers. 13. Means never help without God, Jer. 46.11. nor does God nowadays usually help without means.
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yet he must take a lump of Figs and lay it for a Playster upon the Bile, vers. 21. God assured Paul in that great tempest, that there should be no loss of any mans life among them,
yet he must take a lump of Figs and lay it for a Plaster upon the Boil, vers. 21. God assured Paul in that great tempest, that there should be no loss of any men life among them,
but of the Ship, Acts 27.22, 23, 24. and St. Paul himself believed as much, vers. 25. yet tells them, vers. 31. Except these abide in the Ship, ye cannot be saved.
but of the Ship, Acts 27.22, 23, 24. and Saint Paul himself believed as much, vers. 25. yet tells them, vers. 31. Except these abide in the Ship, you cannot be saved.
he made Clay and Spittle, which one would think should put out sight, a means to recover it, John 9.6, 7. He so wrought that the very shadow of Peter should heal multitudes of all Diseases, Acts 5.15. God's hand is not now shortned:
he made Clay and Spittle, which one would think should put out sighed, a means to recover it, John 9.6, 7. He so wrought that the very shadow of Peter should heal Multitudes of all Diseases, Acts 5.15. God's hand is not now shortened:
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but it is too late for him to cure them, so that men dying in his hand, he shall be sure to have his back sadled with illfavoured language, though he deserves it not.
but it is too late for him to cure them, so that men dying in his hand, he shall be sure to have his back saddled with illfavoured language, though he deserves it not.
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But who knows when his appointed time is run up? Old Isaac said, I know not the day of my death, Gen. 27.2. Christ told the Apostles, Acts 1.7. It is not for you to know the times or the seasons which the Father hath put in his own power.
But who knows when his appointed time is run up? Old Isaac said, I know not the day of my death, Gen. 27.2. christ told the Apostles, Acts 1.7. It is not for you to know the times or the seasons which the Father hath put in his own power.
Thus did David in sickness and the like straits, as you may see Psal. 6.2, 3, 4, 5. so Psal. 25. 16, 17, 18. so Psal. 39.10. The Title of the 142 Psalm is, Maschil of David; a Prayer when he was in the Cave.
Thus did David in sickness and the like straits, as you may see Psalm 6.2, 3, 4, 5. so Psalm 25. 16, 17, 18. so Psalm 39.10. The Title of the 142 Psalm is, Maschil of David; a Prayer when he was in the Cave.
as knowing (Nihil est omnis Medicorum ars & opera, cura & diligentia nisi Deus virtute suâ det sanandi efficaciam) that the Prescriptions and diligence of best Physicians, are of no worth and efficacy without God.
as knowing (Nihil est omnis Medicorum ars & opera, Cure & Diligentia nisi Deus virtute suâ debt sanandi efficaciam) that the Prescriptions and diligence of best Physicians, Are of no worth and efficacy without God.
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So Hezekiah by prayer unto God, had his deadly sickness removed, and life prolonged, Isa. 38.2. Hezekiah having received a message of death, turned his face towards the Wall and prayed to the Lord.
So Hezekiah by prayer unto God, had his deadly sickness removed, and life prolonged, Isaiah 38.2. Hezekiah having received a message of death, turned his face towards the Wall and prayed to the Lord.
or as others say, Because there was but one single Wall between the Bed of the Kings of Judea and the Altar of God, (Juxta parietum Templi Salomon extruxit palatium) and they used to pray with their faces towards the Temple, (1 King. 8.35, 48. Dan. 6.10. Psal. 5.6.).
or as Others say, Because there was but one single Wall between the Bed of the Kings of Judea and the Altar of God, (Juxta parietum Templi Solomon extruxit Palatium) and they used to pray with their faces towards the Temple, (1 King. 8.35, 48. Dan. 6.10. Psalm 5.6.).
as you may see vers. 5. Prayer is that which God directs his People unto in sickness and such like straits. Psal. 50.15: Call upon me in time of trouble, and I will deliver thee. Job 33.26. He shall pray unto God, and he will be favourable unto him. So Jam. 5.13. Is any man afflicted? let him pray. Quest.
as you may see vers. 5. Prayer is that which God directs his People unto in sickness and such like straits. Psalm 50.15: Call upon me in time of trouble, and I will deliver thee. Job 33.26. He shall pray unto God, and he will be favourable unto him. So Jam. 5.13. Is any man afflicted? let him pray. Quest.
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so we do it with submission to the good Will of God, (as Christ prayed three times to his Father in his agony, Mat. 26.39. O my Father, if it be possible, let this Cup pass from me:
so we do it with submission to the good Will of God, (as christ prayed three times to his Father in his agony, Mathew 26.39. Oh my Father, if it be possible, let this Cup pass from me:
And as you ought to pray your selves, so you should get others (Ministers and good People) to pray for you, see James 5.14, 15, 16. God hears the prayers of his People,
And as you ought to pray your selves, so you should get Others (Ministers and good People) to pray for you, see James 5.14, 15, 16. God hears the Prayers of his People,
God spared Zoar at the request of Lot, Gen. 19.20, 21, 22. Those that sayled with St. Paul in the Ship, had their lives spared for his sake, see Acts 27.24.
God spared Zoar At the request of Lot, Gen. 19.20, 21, 22. Those that sailed with Saint Paul in the Ship, had their lives spared for his sake, see Acts 27.24.
for saith the Angel of God to Paul, Lo, God hath given thee all them that sayl with thee, (Orig. NONLATINALPHABET, will give thee as a favour) no less then two hundred threescore and fifteen Souls, vers. 37. were saved in extremity of danger for Paul's sake, and at his request.
for Says the Angel of God to Paul, Lo, God hath given thee all them that sail with thee, (Origin, will give thee as a favour) no less then two hundred threescore and fifteen Souls, vers. 37. were saved in extremity of danger for Paul's sake, and At his request.
No doubt but Paul was a constant Sollicitor at the Throne of Grace in the behalf of Epaphroditus, who lay sick nigh unto death, and God had mercy on him. 2. Relie confidently upon God.
No doubt but Paul was a constant Solicitor At the Throne of Grace in the behalf of Epaphroditus, who lay sick High unto death, and God had mercy on him. 2. Rely confidently upon God.
which if we do, it is the ready way to render them useless, see Jer. 17.5, 6, 7, 8. He that puts his trust in the Lord, saith the wise Man, Prov. 28.25. shall be made fat, q. d. shall be lusty and well.
which if we do, it is the ready Way to render them useless, see Jer. 17.5, 6, 7, 8. He that puts his trust in the Lord, Says the wise Man, Curae 28.25. shall be made fat, q. worser. shall be lusty and well.
Epaphroditus went a long and perillous voyage to minister to the Apostles wants, Phil. 2.25, 30. and when he was sick, nigh unto death, God had mercy on him.
Epaphroditus went a long and perilous voyage to minister to the Apostles Wants, Philip 2.25, 30. and when he was sick, High unto death, God had mercy on him.
David in sickness confessed and lamented his sins with a sorrowful heart, as you may read Psal. 32.4, 5. & 38.3, 4, 5, 18. so Psal. 41.4. Heal my Soul, saith David under sickness, for I have sinned against thee.
David in sickness confessed and lamented his Sins with a sorrowful heart, as you may read Psalm 32.4, 5. & 38.3, 4, 5, 18. so Psalm 41.4. Heal my Soul, Says David under sickness, for I have sinned against thee.
Doth God delight in mens sins? Is he thereby allured to do them good? One would think as Musculus saith, Magis faceret ad impedimentum quàm ad causam impetrandae sanitatis;
Does God delight in men's Sins? Is he thereby allured to do them good? One would think as Musculus Says, Magis faceret ad impedimentum quàm ad Causam impetrandae sanitatis;
When God then casts thee upon a sick-bed, commune with thine own heart, and let thy spirit make diligent search, Psal. 77.6. Conscience at such a time, that bosom Preacher (if God in justice hath not silenced it for willful disobedience) will preach to thee thy particular sins.
When God then Cast thee upon a sickbed, commune with thine own heart, and let thy Spirit make diligent search, Psalm 77.6. Conscience At such a time, that bosom Preacher (if God in Justice hath not silenced it for wilful disobedience) will preach to thee thy particular Sins.
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Having thus found out thy sins, confess them with grief of heart, and deal with them, (as the Marriners dealt by Jonah, Jon. 1.15.) cast them overboard, forsake them utterly so the storm may cease.
Having thus found out thy Sins, confess them with grief of heart, and deal with them, (as the Mariners dealt by Jonah, Jon. 1.15.) cast them overboard, forsake them utterly so the storm may cease.
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The best of men, one time or other, how soon God knows, must pay the debt to extorting Nature, Ps. 89.48. The Apostle speaks of the dissolution of the earthly house of this Tabernacle, 2 Cor. 5.1. (NONLATINALPHABET de re periturâ ) as of a thing that will shortly perish.
The best of men, one time or other, how soon God knows, must pay the debt to extorting Nature, Ps. 89.48. The Apostle speaks of the dissolution of the earthly house of this Tabernacle, 2 Cor. 5.1. (de re periturâ) as of a thing that will shortly perish.
Let us then, though reprieved for the present, expect death, and speedily prepare our selves for it: Eccl. 9.10. Whatever thy hand finds to do, do it with all thy might.
Let us then, though reprieved for the present, expect death, and speedily prepare our selves for it: Ecclesiastes 9.10. Whatever thy hand finds to do, do it with all thy might.
Do not we who have been sick know by experience how unfit we are for any work at such a time, especially for this great work of repentance, which indeed should be an entire act of the whole life? And therefore,
Do not we who have been sick know by experience how unfit we Are for any work At such a time, especially for this great work of Repentance, which indeed should be an entire act of the Whole life? And Therefore,
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2. Live circumspectly. Most men in sickness are seemingly devout, and therefore the Holy Ghost sets a brand upon Ahaz, who in the time of distress did trespass yet more against the Lord, 2 Chron. 28.22. This is that King Ahaz;
2. Live circumspectly. Most men in sickness Are seemingly devout, and Therefore the Holy Ghost sets a brand upon Ahaz, who in the time of distress did trespass yet more against the Lord, 2 Chronicles 28.22. This is that King Ahaz;
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he points at him as a monster of man-kind: for men usually, during the continuance of distress, do seek unto the Lord, Hos. 5.15. and bewail their sins and promise fair, as Pharaoh, Ahab, and others;
he points At him as a monster of mankind: for men usually, during the Continuance of distress, do seek unto the Lord, Hos. 5.15. and bewail their Sins and promise fair, as Pharaoh, Ahab, and Others;
We read 1 Sam. 24.16, 17, 18. how David got Saul at an advantage, and spared him when he had power to destroy him, whereupon Saul lift up his voice and wept;
We read 1 Sam. 24.16, 17, 18. how David god Saul At an advantage, and spared him when he had power to destroy him, whereupon Saul lift up his voice and wept;
Did we not promise and vow, That if God restored us, we would be more holy and strict then ever? It is best for us to pay our Vows, Deut. 23.21. Eccl. 5.4, 5. we are perjur'd persons & truce-breakers if we do not.
Did we not promise and Voelli, That if God restored us, we would be more holy and strict then ever? It is best for us to pay our Vows, Deuteronomy 23.21. Ecclesiastes 5.4, 5. we Are perjured Persons & Truce-breakers if we do not.
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Defer not to put into action what God's Spirit in sickness put into intention. Do as David did, when he was brought low God helped him, Psal. 116.6. God delivered his soul from death, v. 8. See his resolution, v. 9. I will walk before the Lord in the land of the living.
Defer not to put into actium what God's Spirit in sickness put into intention. Do as David did, when he was brought low God helped him, Psalm 116.6. God Delivered his soul from death, v. 8. See his resolution, v. 9. I will walk before the Lord in the land of the living.
Let health, strength, life, soul, and body, the products of Gods mercy be presented to his service, Rom. 12.1. I end this with that advice which Christ gave to one whom he cured, John 5.14. Behold, thou art made whole;
Let health, strength, life, soul, and body, the products of God's mercy be presented to his service, Rom. 12.1. I end this with that Advice which christ gave to one whom he cured, John 5.14. Behold, thou art made Whole;
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Such then whom God hath restored to health, when God casts them again into the Prison of a sick-bed, let them be still Prisoners of Hope, as the expression is, Zach. 9.12. Suffer not Faith to flag, and Hope to hang wing. Lam. 3.26. It is good that a man should both hope and patiently wait for the salvation of the Lord.
Such then whom God hath restored to health, when God Cast them again into the Prison of a sickbed, let them be still Prisoners of Hope, as the expression is, Zach 9.12. Suffer not Faith to flag, and Hope to hang wing. Lam. 3.26. It is good that a man should both hope and patiently wait for the salvation of the Lord.
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Be not straitned in your bowels, as some in the Church of Corinth were, 2 Cor. 6.12. Oh pity and pray for such as are in sickness and misery, and do them all offices of love and kindness that may be.
Be not straitened in your bowels, as Some in the Church of Corinth were, 2 Cor. 6.12. O pity and pray for such as Are in sickness and misery, and do them all Offices of love and kindness that may be.
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So you may find him complaining how he was forsaken of all Relations, Job 19.2, &c. insomuch that he begs their pity upon the account of friendship, v. 21. Have pity upon me, have pity upon me, O ye my Friends,
So you may find him complaining how he was forsaken of all Relations, Job 19.2, etc. insomuch that he begs their pity upon the account of friendship, v. 21. Have pity upon me, have pity upon me, Oh you my Friends,
the sicknesses and miseries of others call for your help; Jos. 10.6. Acts 16.9. As the Father said of Lazarus 's sores, Quot ulcera tot ora, so many sores,
the Sicknesses and misery's of Others call for your help; Jos. 10.6. Acts 16.9. As the Father said of Lazarus is sores, Quot ulcera tot ora, so many sores,
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Every Physitian should say as the King of Israel in another case said to the Woman crying out to him for help, 2 King. 6.26, 27. If the Lord do not help thee, whence shall I help thee? The best Physitians can do nothing without Gods assistance:
Every physician should say as the King of Israel in Another case said to the Woman crying out to him for help, 2 King. 6.26, 27. If the Lord do not help thee, whence shall I help thee? The best Physicians can do nothing without God's assistance:
and apply sutable means but from the God of Wisdom, Jam. 1.5? Christ said, Mat. 4.4. Man lives not by bread alone, &c. Nor is man recovered by Physick alone without Gods blessing.
and apply suitable means but from the God of Wisdom, Jam. 1.5? christ said, Mathew 4.4. Man lives not by bred alone, etc. Nor is man recovered by Physic alone without God's blessing.
Ingratitude is an odious sin, Gen. 40.23. compared with Gen. 41.9. It is one of the sins that makes the last times so perillous, 2 Tim. 3.2. The Heathen thought you could not give a man a more odious title then to call him ungrateful, (Ingratum si dixeris omnia) as though it was a compendium of all vices;
Ingratitude is an odious since, Gen. 40.23. compared with Gen. 41.9. It is one of the Sins that makes the last times so perilous, 2 Tim. 3.2. The Heathen Thought you could not give a man a more odious title then to call him ungrateful, (Ungrateful si Dixers omnia) as though it was a compendium of all vices;
and to such as are a means to save their lives from destruction, go to School to those Barbarians, Acts 28.8, 9, 10. from whom they may learn lessons of Civility;
and to such as Are a means to save their lives from destruction, go to School to those Barbarians, Acts 28.8, 9, 10. from whom they may Learn Lessons of Civility;
They honoured Saint Paul (who healed many amongst them of many Diseases) with many honours; and when he with the rest of his company departed, they laded them with such things as were necessary.
They honoured Saint Paul (who healed many among them of many Diseases) with many honours; and when he with the rest of his company departed, they jaded them with such things as were necessary.
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That Woman in the Gospel cured of the Distemper, called by the Greeks NONLATINALPHABET, Glorified God, as you may read Luke 13.13. There were ten Lepers that lift up their voices, and said, Jesus, Master, have mercy on us, Luk. 17.13.
That Woman in the Gospel cured of the Distemper, called by the Greeks, Glorified God, as you may read Lycia 13.13. There were ten Lepers that lift up their voices, and said, jesus, Master, have mercy on us, Luk. 17.13.
Yet being cleansed, there was but one of them that turned back, and with a loud voice glorified God, vers. 15. But Christ took notice of their ingratitude, v. 17, 18. There was but one of ten that returned to give thanks.
Yet being cleansed, there was but one of them that turned back, and with a loud voice glorified God, vers. 15. But christ took notice of their ingratitude, v. 17, 18. There was but one of ten that returned to give thanks.
& 146. v. 1, 2. So Hezekiah being recovered, pens a Song of Thanksgiving, Isa. 38.9, &c. Oh my beloved extraordinary mercies call for more then ordinary thanks, Exod. 12.42. Communicate your experiences, Psalm 66.16. Tell others of the cures God hath wrought, Joh. 5.15. Mar. 5.19. The tongue is called our glory, Psal. 16.9. Let your glory sing praise to God, and not be silent, Psal. 30.12. Wherein is your tongue a glory, if not in setting forth the glory of God? I end all with that Doxology of the Apostle, 1 Tim. 1.17. Now unto the King Eternal, Immortal, Invisible, the only wise God, be honour and glory for ever and ever ▪ Amen.
& 146. v. 1, 2. So Hezekiah being recovered, pens a Song of Thanksgiving, Isaiah 38.9, etc. O my Beloved extraordinary Mercies call for more then ordinary thanks, Exod 12.42. Communicate your experiences, Psalm 66.16. Tell Others of the cures God hath wrought, John 5.15. Mar. 5.19. The tongue is called our glory, Psalm 16.9. Let your glory sing praise to God, and not be silent, Psalm 30.12. Wherein is your tongue a glory, if not in setting forth the glory of God? I end all with that Doxology of the Apostle, 1 Tim. 1.17. Now unto the King Eternal, Immortal, Invisible, the only wise God, be honour and glory for ever and ever ▪ Amen.
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