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Elijah 's EPITAPH, AND The MOTTO of all Mortalls, in the other Reason of the Text, perswading him into a willingness to Dye, in these Words, I am no better then my Fathers.
Elijah is EPITAPH, AND The MOTTO of all Mortals, in the other Reason of the Text, persuading him into a willingness to Die, in these Words, I am no better then my Father's.
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AND now, after this long Parenthesis, I fall upon the NONLATINALPHABET of the Text, the other Motive perswading the Prophet to make this his Suite to Almighty God to take away his Soule,
AND now, After this long Parenthesis, I fallen upon the of the Text, the other Motive persuading the Prophet to make this his Suit to Almighty God to take away his Soul,
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as it lyes in these words, Nam non sum melior Majoribus meis: For I am no better then my Fathers.
as it lies in these words, Nam non sum melior Majoribus meis: For I am no better then my Father's.
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In which words, note these four things clearly offered to our consideration. 1. An humble Confession. 2. An ingenious Concession. 3. A serious Observation. 4. A contented Submission to the common Condition of Mortalls;
In which words, note these four things clearly offered to our consideration. 1. an humble Confessi. 2. an ingenious Concession. 3. A serious Observation. 4. A contented Submission to the Common Condition of Mortals;
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namely, To Dye, and to be gathered unto his Fathers, all comprised in these words, For I am no better then my Fathers.
namely, To Die, and to be gathered unto his Father's, all comprised in these words, For I am no better then my Father's.
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First, An humble Confession, wherein he doth not preferr himself before others; but others rather before himself.
First, an humble Confessi, wherein he does not prefer himself before Others; but Others rather before himself.
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Secondly, An ingenious Concession, wherein he acknowledges of himself, He was no better then he should be.
Secondly, an ingenious Concession, wherein he acknowledges of himself, He was no better then he should be.
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Thirdly, A serious Observation, most generally true in all successions, That seldome comes the better.
Thirdly, A serious Observation, most generally true in all successions, That seldom comes the better.
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Fourthly, A contented Resolution to submit to the common condition of Mortalls, To Dye, and to follow the Generation of his Fathers:
Fourthly, A contented Resolution to submit to the Common condition of Mortals, To Die, and to follow the Generation of his Father's:
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All these foure you may Reade plainly in these words, For I am no better then my Fathers.
All these foure you may Read plainly in these words, For I am no better then my Father's.
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Of all which I shall speak something briefly, if first, by the way, you will give me leave to take notice of the expression:
Of all which I shall speak something briefly, if First, by the Way, you will give me leave to take notice of the expression:
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It is usuall with the Antients, especially in the Old Testament, frequently upon occasion to make Honourable mention of their Fathers.
It is usual with the Ancients, especially in the Old Testament, frequently upon occasion to make Honourable mention of their Father's.
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So old Jacob telling Pharaoh of his Age, numbers his Dayes and Years, by comparing them to the Dayes and Years of his fore-fathers: Gen. 47.9.
So old Jacob telling Pharaoh of his Age, numbers his Days and years, by comparing them to the Days and years of his Forefathers: Gen. 47.9.
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Few and evill are the Dayes of the Years of the Life of thy servant, Few and evil Are the Days of the years of the Life of thy servant,
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and I have not attained to the Dayes of the Years of the Life of my Fathers. and I have not attained to the Days of the years of the Life of my Father's.
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So Joseph 's brethren, asking him forgiveness for the wrong they had done him, and fearing now he would revenge himself upon them, Gen. 50.17. Forgive we pray thee, the trespass of the servants of the God of thy Fathers.
So Joseph is brothers, asking him forgiveness for the wrong they had done him, and fearing now he would revenge himself upon them, Gen. 50.17. Forgive we pray thee, the trespass of the Servants of the God of thy Father's.
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So David, upon his Death-bed, giving ghostly counsell to Solomon his Sonne, in the like termes doth even adjure him; 1 Chron. 28.9. And thou Solomon my Sonne, know thou the God of the Fathers, &c. So frequently, especially in the Scriptures of the Old Testament; and so here.
So David, upon his Deathbed, giving ghostly counsel to Solomon his Son, in the like terms does even adjure him; 1 Chronicles 28.9. And thou Solomon my Son, know thou the God of the Father's, etc. So frequently, especially in the Scriptures of the Old Testament; and so Here.
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Reasons.
Reasons.
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First, It is a grave expression, and well-becoming the gravity of holy and wise men to use;
First, It is a grave expression, and well-becoming the gravity of holy and wise men to use;
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it strikes reverence into the minds both of the speaker, and the hearer.
it strikes Reverence into the minds both of the speaker, and the hearer.
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Secondly, It adds Authority to that which is spoken, and commands heedfull Attention to what is spoke, with respect and reverence.
Secondly, It adds authority to that which is spoken, and commands heedful Attention to what is spoke, with respect and Reverence.
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Thirdly, 'Tis for the honour of the Ancestors to have honourable mention made of them upon occasion;
Thirdly, It's for the honour of the Ancestors to have honourable mention made of them upon occasion;
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The Righteous shall be had in everlasting remembrance: but the name of the wicked shall rot. The Righteous shall be had in everlasting remembrance: but the name of the wicked shall rot.
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Fourthly, 'Tis for the honour of Posterity too, to be descended of such Ancestors:
Fourthly, It's for the honour of Posterity too, to be descended of such Ancestors:
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The Jews bare themselves high upon this, That they had Abraham to their Father; though they were removed from him by the distance of many Generations.
The jews bore themselves high upon this, That they had Abraham to their Father; though they were removed from him by the distance of many Generations.
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Fifthly, 'Tis much for the benefit and advantage of Posterity many wayes; that they can derive themselves from such Religious and gracious Auncestors:
Fifthly, It's much for the benefit and advantage of Posterity many ways; that they can derive themselves from such Religious and gracious Ancestors:
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By this means they come to be partakers of many great blessings, and to have an interest in the Promises of many good things, both temporall and spirituall;
By this means they come to be partakers of many great blessings, and to have an Interest in the Promises of many good things, both temporal and spiritual;
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both concerning this life, and the life to come. Blessings and good things, oft times become haereditary:
both Concerning this life, and the life to come. Blessings and good things, oft times become hereditary:
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Pretious Promises made to Abraham, and his Seed: To David, and his Seed: The Promise is made to you, and to your Seed, Acts 2.39.
Precious Promises made to Abraham, and his Seed: To David, and his Seed: The Promise is made to you, and to your Seed, Acts 2.39.
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Saint Paul commends the faith that was in Timothy; but withall takes notice, It was not onely in him,
Saint Paul commends the faith that was in Timothy; but withal Takes notice, It was not only in him,
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but also in his Mother Eunica, and in his Grand-mother Lois.but also in his Mother Eunice, and in his Grandmother Lois.
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Sixthly, 'Tis an advantage to Posterity in respect of imitation, an invitation, and encouragement to tread in their steps,
Sixthly, It's an advantage to Posterity in respect of imitation, an invitation, and encouragement to tread in their steps,
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and to imitate them in the best things:
and to imitate them in the best things:
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It is a shame to Posterity, and a great reproach, to be descended of worthy Ancestours, famous for their faith, grace,
It is a shame to Posterity, and a great reproach, to be descended of worthy Ancestors, famous for their faith, grace,
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and holiness, and to degenerate from them, and to become lewd and loose, vitious and graceless, whereby they become a reproach,
and holiness, and to degenerate from them, and to become lewd and lose, vicious and graceless, whereby they become a reproach,
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and a dishonour to their Relations, and the Stock they come of:
and a dishonour to their Relations, and the Stock they come of:
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The Vertues of their Ancestors are the great aggravation of their vitiousness, and will be their great condemnation another day:
The Virtues of their Ancestors Are the great aggravation of their viciousness, and will be their great condemnation Another day:
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Let us so walk in the steps of our fore-fathers, that if they were living, they need not be ashamed of us,
Let us so walk in the steps of our Forefathers, that if they were living, they need not be ashamed of us,
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nor our Posterity after us to derive themselves from such Fathers. Thus of the expression: We now come to the Observations raysed out of it: Of which,
nor our Posterity After us to derive themselves from such Father's. Thus of the expression: We now come to the Observations raised out of it: Of which,
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The first is, His humility, in thinking and speaking meanly of himself, in comparison of others:
The First is, His humility, in thinking and speaking meanly of himself, in comparison of Others:
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He doth not exalt himself above them, but makes himself equall to them that were of a lower sort;
He does not exalt himself above them, but makes himself equal to them that were of a lower sort;
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I am no better then my Fathers: It was his modesty to say so; for he was better then his Fathers, in more respects then one: For, First, He was a Prophet;I am no better then my Father's: It was his modesty to say so; for he was better then his Father's, in more respects then one: For, First, He was a Prophet;
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and we doe not Reade of any of his Race, that they were so: It was an Honour, and an Office, that was not haereditary;
and we do not Read of any of his Raze, that they were so: It was an Honour, and an Office, that was not hereditary;
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it went not by descent, as the Priesthood did, in the Tribe of Levie.
it went not by descent, as the Priesthood did, in the Tribe of Levy.
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Secondly, He was no ordinary Prophet, he was a Prophet extraordinary, mighty in word and deed, that wrought such Miracles,
Secondly, He was no ordinary Prophet, he was a Prophet extraordinary, mighty in word and deed, that wrought such Miracles,
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as none of the Prophets did besides, not Moses excepted:
as none of the prophets did beside, not Moses excepted:
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By his Prayer, he shut up the Heavens for three years and six moneths, that it should not Raine: By his Prayer, he shut up the Heavens for three Years and six months, that it should not Rain:
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And by his Prayers opened them again, that they sent down Raine in abundance, James 5.17, 18.And by his Prayers opened them again, that they sent down Rain in abundance, James 5.17, 18.
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Thirdly, In respect of his miraculous Assumption into Heaven in a fiery Chariot, wherein he exceeded Enoch. He was taken up into Heaven also;
Thirdly, In respect of his miraculous Assump into Heaven in a fiery Chariot, wherein he exceeded Enoch. He was taken up into Heaven also;
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but not with that State that Elijah was: Elijah was taken up in a fiery Chariot:
but not with that State that Elijah was: Elijah was taken up in a fiery Chariot:
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And in many other things this Prophet was singular;
And in many other things this Prophet was singular;
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The Lord did honour him exceedingly, and made him, as it were, his Deputy on Earth,
The Lord did honour him exceedingly, and made him, as it were, his Deputy on Earth,
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and gave him power to doe great and marvellous things;
and gave him power to do great and marvellous things;
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yet see, when speaking of himself, he lessons himself in his own estimate, comparing himself with others farr below him, Non sum melior; I am no better then they:
yet see, when speaking of himself, he Lessons himself in his own estimate, comparing himself with Others Far below him, Non sum melior; I am no better then they:
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Humility is the badge of Christianity:
Humility is the badge of Christianity:
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Heare the Voyce of it in the great Patriarke Jacob, Gen. 32. Lord I am less then the least of all thy mercies.
Hear the Voice of it in the great Patriarch Jacob, Gen. 32. Lord I am less then the least of all thy Mercies.
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Moses a great Prophet of the Lord, that was a King in Jesurum; yet in his temper, the meekest man in all the Earth.Moses a great Prophet of the Lord, that was a King in Jesurum; yet in his temper, the Meekest man in all the Earth.
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Saint Paul an Arch-Apostle, the great Doctor of the Gentiles; yet speaking of himself, see how he lessens himself,
Saint Paul an Arch-Apostle, the great Doctor of the Gentiles; yet speaking of himself, see how he lessens himself,
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If he speak of Saints, I am (saith he) the least, Ephes. 3.8. If of sinners, I am the greatest, 1 Tim. 1.15.
If he speak of Saints, I am (Says he) the least, Ephesians 3.8. If of Sinners, I am the greatest, 1 Tim. 1.15.
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The truth is, they that have Grace, know they want more then they have, they are enlightened,
The truth is, they that have Grace, know they want more then they have, they Are enlightened,
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and so see their wants, their corruptions, their infirmities, and are sensible of them:
and so see their Wants, their corruptions, their infirmities, and Are sensible of them:
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Those that are voyd of Grace, as they have it not, so they doe not feel the want of it,
Those that Are void of Grace, as they have it not, so they do not feel the want of it,
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nor hunger and thirst after it, for it is an Act of Grace to be sensible of the want of Grace:
nor hunger and thirst After it, for it is an Act of Grace to be sensible of the want of Grace:
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And a further Act of Grace, to hunger and thirst after it, in spirituall things. None think better of themselves, then they that have least cause.
And a further Act of Grace, to hunger and thirst After it, in spiritual things. None think better of themselves, then they that have least cause.
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Empty Vessels make the greatest noyse, and sound; those that are full doe not so: They are the light Eares of Corne that stand staring up in the field, over-looking, and over-topping the rest;
Empty Vessels make the greatest noise, and found; those that Are full do not so: They Are the Light Ears of Corn that stand staring up in the field, overlooking, and overtopping the rest;
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those that are weighty with Corne, hang down their heads.
those that Are weighty with Corn, hang down their Heads.
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In the Pharisee, and the Publican in the Gospel, you have them both, Luke 18. ver. 10.11, &c. I thank God, I am not as other Men, nor as this Publican:
In the Pharisee, and the Publican in the Gospel, you have them both, Lycia 18. ver. 10.11, etc. I thank God, I am not as other Men, nor as this Publican:
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I fast twice a week, I pay Tythes of all that I have, &c. An empty Vessell, see what a sound he makes,I fast twice a Week, I pay Tithes of all that I have, etc. an empty Vessel, see what a found he makes,
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and all this while, but as sounding brass, and a thinkling Cymball:
and all this while, but as sounding brass, and a thinkling Cymbal:
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The other, with a penitent heart, and a submissive Voyce, makes his humble Confession, and Petition to Almighty God, Lord be mercifull to me a sinner:
The other, with a penitent heart, and a submissive Voice, makes his humble Confessi, and Petition to Almighty God, Lord be merciful to me a sinner:
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He goes away justified rather then the other. He Goes away justified rather then the other.
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The Voyce of humble Saints in the estimate of themselves, was wont to be that of David, 1 Chron. 29. Lord, who, or what am I, that thou hast dealt thus bountifully with me, that thou hast brought me hitherto? But now, the Voyce of empty,
The Voice of humble Saints in the estimate of themselves, was wont to be that of David, 1 Chronicles 29. Lord, who, or what am I, that thou hast dealt thus bountifully with me, that thou hast brought me hitherto? But now, the Voice of empty,
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and conceited Christians, hypocrites rather, is clean contrary:
and conceited Christians, Hypocrites rather, is clean contrary:
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What am I not? am I not knowing? am I not wise? am I not holy? had such a conceited Christian all that he pretends to have,
What am I not? am I not knowing? am I not wise? am I not holy? had such a conceited Christian all that he pretends to have,
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and pride himselfe in it, that very humour would marr all the rest, and take away from it all the thanks, acceptance,
and pride himself in it, that very humour would mar all the rest, and take away from it all the thanks, acceptance,
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and reward, in that he prides himselfe in that, which is not his own, and robs God of his glory;
and reward, in that he prides himself in that, which is not his own, and robs God of his glory;
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For what hast thou, which thou hast not received? And if thou have received it, to whom is the prayse of it due? to the Receiver, For what hast thou, which thou hast not received? And if thou have received it, to whom is the praise of it due? to the Receiver,
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or to the Giver? to the Owner, or to the Donor? David apprehended rightly of this,or to the Giver? to the Owner, or to the Donor? David apprehended rightly of this,
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when he confesseth, That in all the largeness, which he, and the people had given towards the building of the Temple, to the Honour and Worship of God, they had given him nothing,
when he Confesses, That in all the largeness, which he, and the people had given towards the building of the Temple, to the Honour and Worship of God, they had given him nothing,
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but what was his own: 1 Chron. 29.14. Of thine own have we given thee: Of his own every way;
but what was his own: 1 Chronicles 29.14. Of thine own have we given thee: Of his own every Way;
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For first, 'Twas he that gave them the substance, which they contributed to that pious use.
For First, 'Twas he that gave them the substance, which they contributed to that pious use.
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Secondly, 'Twas he that gave them the heart to doe so; so it was his own every way:
Secondly, 'Twas he that gave them the heart to do so; so it was his own every Way:
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Of thine own have we given thee. Of thine own have we given thee.
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If there be any good in us, whether Naturall, Morall, or Spirituall, it is his own:
If there be any good in us, whither Natural, Moral, or Spiritual, it is his own:
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If any evills, that's our own;
If any evils, that's our own;
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and this is so much, in comparison of that good which is sound in the best of us, that it doth so over ballance it, that it is no more then a drop of water in a bucketfull, in comparison.
and this is so much, in comparison of that good which is found in the best of us, that it does so over balance it, that it is no more then a drop of water in a bucketfull, in comparison.
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To keep us humble therefore, and to make us so, look not upon that little good that is in us, which is none of our own;
To keep us humble Therefore, and to make us so, look not upon that little good that is in us, which is none of our own;
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but look upon that evill which is in us, and is truely our own;
but look upon that evil which is in us, and is truly our own;
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our sinnes, our corruptions, our infirmities, our inordinate affections, sinfull lusts, unruly passions, and if in this examen, we will deale impartially with our selves, I beleeve there is no man knows so much evill by another, as he doth by himselfe;
our Sins, our corruptions, our infirmities, our inordinate affections, sinful Lustiest, unruly passion, and if in this examen, we will deal impartially with our selves, I believe there is no man knows so much evil by Another, as he does by himself;
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and therefore shall doe himselfe no wrong, if he confess, as in the Text, He is no better then others.
and Therefore shall do himself not wrong, if he confess, as in the Text, He is no better then Others.
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If so worthy a Prophet as Elijah, doth acknowledge, He is no better then his Fathers;
If so worthy a Prophet as Elijah, does acknowledge, He is no better then his Father's;
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well may we, the best of us confess, we are much worse. This of the first Observation, The Prophet's humble Confession.
well may we, the best of us confess, we Are much Worse. This of the First Observation, The Prophet's humble Confessi.
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The second now follows, and that is, His ingenious Concession, That he was no better then he should be.
The second now follows, and that is, His ingenious Concession, That he was no better then he should be.
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For though there was singular modesty, and humility, in this testimony he gives of himselfe, That he was no better then his Fathers:
For though there was singular modesty, and humility, in this testimony he gives of himself, That he was no better then his Father's:
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yet withall, he speaks it as sensible of his infirmities, and that he was not free from those Passions,
yet withal, he speaks it as sensible of his infirmities, and that he was not free from those Passion,
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and corruptions, which humane frailty is subject unto. Saint James making Honourable mention of him, James 5.17. yet baukes not that, Elias was a man subject to like passions with us:
and corruptions, which humane frailty is Subject unto. Saint James making Honourable mention of him, James 5.17. yet baukes not that, Elias was a man Subject to like passion with us:
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And this very request of his in the Text, That the Lord would now take away his Soule, was not altogether free from blame, it discovered some infirmity in him, in not being willing to stay the Lords time,
And this very request of his in the Text, That the Lord would now take away his Soul, was not altogether free from blame, it discovered Some infirmity in him, in not being willing to stay the lords time,
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for taking of him out of the World:
for taking of him out of the World:
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the Lord had more worke for him to doe, before he took him away, as it appears afterward in his Story.
the Lord had more work for him to do, before he took him away, as it appears afterwards in his Story.
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But God doth not take the advantage of his servants infirmities against them, though we doe so one against another;
But God does not take the advantage of his Servants infirmities against them, though we do so one against Another;
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but where he sees an honest heart, an upright mind, truth in the affections, sincerity in the desires, seriousness the endeavours,
but where he sees an honest heart, an upright mind, truth in the affections, sincerity in the Desires, seriousness the endeavours,
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and the bent of the will to be towards him, and to the feare of his Name, he will pass by many infirmities,
and the bent of the will to be towards him, and to the Fear of his Name, he will pass by many infirmities,
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and failings in his servants, and lay his hand upon them, that he may not see them to be displeased with them for it,
and failings in his Servants, and lay his hand upon them, that he may not see them to be displeased with them for it,
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and take notice of that which is good in them, to approve it, to commend them for it, and to reward it;
and take notice of that which is good in them, to approve it, to commend them for it, and to reward it;
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such is the indulgence of our Heavenly Father, Lord have mercy upon us, if he should strictly marke what is done amiss,
such is the indulgence of our Heavenly Father, Lord have mercy upon us, if he should strictly mark what is done amiss,
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and deale extreamly with us in this matter;
and deal extremely with us in this matter;
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the best of us, yea, the best that ever were, we, or our Fathers, Noah, Abraham, Lot, Levi, Moses, Aaron, David, Solomon, Peter, &c. saints of the first List, famous for their faith and •iety, holiness and obedience,
the best of us, yea, the best that ever were, we, or our Father's, Noah, Abraham, Lot, Levi, Moses, Aaron, David, Solomon, Peter, etc. Saints of the First List, famous for their faith and •iety, holiness and Obedience,
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yet had their •aylings, and those foule ones too, in sinnes of high nature, scandalous and fearfull, up•n Record, all Written for our instruction, •ot for our imitation: But,
yet had their •aylings, and those foul ones too, in Sins of high nature, scandalous and fearful, up•n Record, all Written for our instruction, •ot for our imitation: But,
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First, For caution, that we may walk warily •nd circumspectly, and at every step we tread, •ook to our footing.
First, For caution, that we may walk warily •nd circumspectly, and At every step we tread, •ook to our footing.
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Secondly, For humiliation, that we should not be high-minded, but feare, considering what weaklings, what nothings we are,
Secondly, For humiliation, that we should not be High-minded, but Fear, considering what Weaklings, what nothings we Are,
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if God leave us to our selves. Thirdly, For admonition, that we may judge charitably of others in case of offence. And,
if God leave us to our selves. Thirdly, For admonition, that we may judge charitably of Others in case of offence. And,
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Fourthly, For consolation, in case it may be our own case, that we may not therefore give our selves for lost,
Fourthly, For consolation, in case it may be our own case, that we may not Therefore give our selves for lost,
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or forsaken of God, but lay hold on Christ by Faith, and recover our selves by Repentance, assuring our selves, that the Lord will accept us to grace and mercy,
or forsaken of God, but lay hold on christ by Faith, and recover our selves by Repentance, assuring our selves, that the Lord will accept us to grace and mercy,
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as he did these our Fathers, notwithstanding all these breaches in their obedience, he owned them still to be his servants,
as he did these our Father's, notwithstanding all these Breaches in their Obedience, he owned them still to be his Servants,
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and himselfe to be their God.
and himself to be their God.
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He is the same God still, that pardoneth, and passeth by the iniquity, and the transgressions of his people, Micha 7.18. because he delighteth in mercy:
He is the same God still, that Pardoneth, and passes by the iniquity, and the transgressions of his people, Micah 7.18. Because he delights in mercy:
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He will not Sue us at the extremity of his Law, but relieve us in the Chancery of his Gospel, remembring whereof we are made, considering that we are but dust.
He will not Sue us At the extremity of his Law, but relieve us in the Chancery of his Gospel, remembering whereof we Are made, considering that we Are but dust.
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Gratious, and pretious is that Declaration which the Lord makes of himselfe to us-ward, Malachi 3.6. I am the Lord, I change not, therefore ye sonnes of Jacob are not consumed. Alas!
Gracious, and precious is that Declaration which the Lord makes of himself to usward, Malachi 3.6. I am the Lord, I change not, Therefore you Sons of Jacob Are not consumed. Alas!
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we doe change, and most commonly every change is for the worse: Which brings in the third Note, or Observation arising out of these Words,
we do change, and most commonly every change is for the Worse: Which brings in the third Note, or Observation arising out of these Words,
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That seldome comes the better.
That seldom comes the better.
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In all things wherein there is succession, this Observation is found to be so true, that it is come into a common Proverbe, That seldome comes the better;
In all things wherein there is succession, this Observation is found to be so true, that it is come into a Common Proverb, That seldom comes the better;
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but the World grows worse and worse. but the World grows Worse and Worse.
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It were as endless, as needless, to instance in all particulars, how this is made good:
It were as endless, as needless, to instance in all particulars, how this is made good:
pn31 vbdr p-acp j, c-acp j, p-acp n1 p-acp d n2-j, c-crq d vbz vvn j:
(4) part (DIV2)
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Take one or two in stead of the rest;
Take one or two in stead of the rest;
vvb crd cc crd p-acp n1 pp-f dt n1;
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When God at first Created the World, Behold, all that he had made was exceeding good;
When God At First Created the World, Behold, all that he had made was exceeding good;
c-crq np1 p-acp ord vvn dt n1, vvb, d cst pns31 vhd vvn vbds av-vvg j;
(4) part (DIV2)
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and Man more excellent then all the rest: and Man more excellent then all the rest:
cc n1 av-dc j cs d dt n1:
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But how soon, and how fast, did he, and his Posterity degenerate, and fall from their primitive purity;
But how soon, and how fast, did he, and his Posterity degenerate, and fallen from their primitive purity;
cc-acp q-crq av, cc c-crq av-j, vdd pns31, cc po31 n1 j, cc vvi p-acp po32 j n1;
(4) part (DIV2)
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so fast, that in ten, Generations, they were so corrupt, That it repented God, that he had made them:
so fast, that in ten, Generations, they were so corrupt, That it repented God, that he had made them:
av av-j, cst p-acp crd, n2, pns32 vbdr av j, cst pn31 vvd np1, cst pns31 vhd vvn pno32:
(4) part (DIV2)
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and their wickedness so great, That the Earth was not able to beare it, nor the Lord to forbeare punishing of it;
and their wickedness so great, That the Earth was not able to bear it, nor the Lord to forbear punishing of it;
cc po32 n1 av j, cst dt n1 vbds xx j pc-acp vvi pn31, ccx dt n1 pc-acp vvi vvg pp-f pn31;
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and that with so great a Judgement, as sweept them all away from the face of the Earth. and that with so great a Judgement, as sweept them all away from the face of the Earth.
cc cst p-acp av j dt n1, c-acp vvn pno32 d av p-acp dt n1 pp-f dt n1.
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And after the Flood, when in Noah, God had set them upon a new score;
And After the Flood, when in Noah, God had Set them upon a new score;
cc p-acp dt n1, c-crq p-acp np1, np1 vhd vvn pno32 p-acp dt j n1;
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How soon was this New World fallen back into the sinnes of the Old, not onely in the Posterity of Cham, which fell off in the very next Generation;
How soon was this New World fallen back into the Sins of the Old, not only in the Posterity of Cham, which fell off in the very next Generation;
q-crq av vbds d j n1 vvn av p-acp dt n2 pp-f dt j, xx av-j p-acp dt n1 pp-f n1, r-crq vvd a-acp p-acp dt av ord n1;
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but even in Shem, that great Patriarke, after a few Generations, fallen to Idolatry, and to the worship of strange gods in Terah's dayes, the Father of Abraham? and who knows how long before him? remembred by Joshuah, Josh. 24.2. Your Fathers dwelt beyond the Flood in old time, even Terah the Father of Abraham, and the Father of Nachor:
but even in Shem, that great Patriarch, After a few Generations, fallen to Idolatry, and to the worship of strange God's in Terah's days, the Father of Abraham? and who knows how long before him? remembered by Joshua, Josh. 24.2. Your Father's dwelled beyond the Flood in old time, even Terah the Father of Abraham, and the Father of Nahor:
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and served other gods. After God had by miraculous Providence brought his People into the Land of Canaan, and there settled them in a happy condition, affording them all helps,and served other God's. After God had by miraculous Providence brought his People into the Land of Canaan, and there settled them in a happy condition, affording them all helps,
cc vvn j-jn n2. p-acp np1 vhd p-acp j n1 vvd po31 n1 p-acp dt n1 pp-f np1, cc a-acp vvn pno32 p-acp dt j n1, vvg pno32 d n2,
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and means to keep them so, and to continue them in his feare, and in his true Religion;
and means to keep them so, and to continue them in his Fear, and in his true Religion;
cc vvz pc-acp vvi pno32 av, cc pc-acp vvi pno32 p-acp po31 n1, cc p-acp po31 j n1;
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how soon had they cast off all, and by their multiplyed rebellious, murmurings, disobediences, and unsufferable provocations, tontinually renewed,
how soon had they cast off all, and by their multiplied rebellious, murmurings, disobediences, and unsufferable provocations, tontinually renewed,
c-crq av vhd pns32 vvn a-acp d, cc p-acp po32 vvn j, n2, n2, cc j n2, av-j vvn,
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even sorc't him (after many means used for their reformation in vain, and without success) to cast them off,
even source him (After many means used for their Reformation in vain, and without success) to cast them off,
av n1 pno31 (c-acp d n2 vvn p-acp po32 n1 p-acp j, cc p-acp n1) pc-acp vvi pno32 a-acp,
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and to remove them out of his sight, and out of that good Land, that he had given them,
and to remove them out of his sighed, and out of that good Land, that he had given them,
cc pc-acp vvi pno32 av pp-f po31 n1, cc av pp-f d j n1, cst pns31 vhd vvn pno32,
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and to give them up into the hands of their enemies, Salmanasar King of Asyria, and Nebuchadnezzar King of Babylon, under whose tyranny they suffered great hardship a long time,
and to give them up into the hands of their enemies, Shalmaneser King of Assyria, and Nebuchadnezzar King of Babylon, under whose tyranny they suffered great hardship a long time,
cc pc-acp vvi pno32 a-acp p-acp dt n2 pp-f po32 n2, np1 n1 pp-f np1, cc np1 n1 pp-f np1, p-acp rg-crq n1 pns32 vvd j n1 dt j n1,
(4) part (DIV2)
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as is remembred at large, in the 78. Psalme, and 2 Chron. 36. Thus take the World in what Epoche, or section of time you will;
as is remembered At large, in the 78. Psalm, and 2 Chronicles 36. Thus take the World in what Epoch, or section of time you will;
c-acp vbz vvn p-acp j, p-acp dt crd n1, cc crd np1 crd av vvi dt n1 p-acp r-crq np1, cc n1 pp-f n1 pn22 vmb;
(4) part (DIV2)
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As, from the Creation to the Flood:
As, from the Creation to the Flood:
c-acp, p-acp dt n1 p-acp dt n1:
(4) part (DIV2)
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From the Flood to Abraham: From Abraham to the setling of them in the Land of Canaan: From thence to the Captivity,
From the Flood to Abraham: From Abraham to the settling of them in the Land of Canaan: From thence to the Captivity,
p-acp dt n1 p-acp np1: p-acp np1 p-acp dt vvg pp-f pno32 p-acp dt n1 pp-f np1: p-acp av p-acp dt n1,
(4) part (DIV2)
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and so all along, till the comming of Christ, and so downward from time to time, you shall finde it still declining from bad to worse,
and so all along, till the coming of christ, and so downward from time to time, you shall find it still declining from bad to Worse,
cc av d a-acp, c-acp dt n-vvg pp-f np1, cc av av-j p-acp n1 p-acp n1, pn22 vmb vvi pn31 av vvg p-acp j pc-acp av-jc,
(4) part (DIV2)
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and generally every Age worse then other;
and generally every Age Worse then other;
cc av-j d n1 av-jc cs j-jn;
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so that if God should not sometimes purge the Land, and take away the evill that is upon it, either by some generall Judgements,
so that if God should not sometime purge the Land, and take away the evil that is upon it, either by Some general Judgments,
av cst cs np1 vmd xx av vvi dt n1, cc vvb av dt n-jn cst vbz p-acp pn31, av-d p-acp d j n2,
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as of Famine, Sword, Pestilence, Fire, inundations of Water, and the like;
as of Famine, Sword, Pestilence, Fire, inundations of Water, and the like;
c-acp pp-f n1, n1, n1, n1, n2 pp-f n1, cc dt j;
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or by working some generall Reformations in it, to stop the course and current of sinne, prevayling and over-flowing,
or by working Some general Reformations in it, to stop the course and current of sin, prevailing and overflowing,
cc p-acp vvg d j n2 p-acp pn31, pc-acp vvi dt n1 cc n1 pp-f n1, vvg cc j-vvg,
(4) part (DIV2)
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if he should not frequently keep (as it were) his Courts of Visitations and corrections in the World,
if he should not frequently keep (as it were) his Courts of Visitations and corrections in the World,
cs pns31 vmd xx av-j vvb (c-acp pn31 vbdr) po31 n2 pp-f n2 cc n2 p-acp dt n1,
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for the suppressing of sinne, continually growing, and increasing, the World would grow monstrous, in all manner of sinne and iniquity;
for the suppressing of sin, continually growing, and increasing, the World would grow monstrous, in all manner of sin and iniquity;
p-acp dt vvg pp-f n1, av-j vvg, cc vvg, dt n1 vmd vvi j, p-acp d n1 pp-f n1 cc n1;
(4) part (DIV2)
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and the wickedness upon it would be so great, that the Earth would not be able to beare it, every Generation of men adding to the iniquity of their fore-fathers,
and the wickedness upon it would be so great, that the Earth would not be able to bear it, every Generation of men adding to the iniquity of their Forefathers,
cc dt n1 p-acp pn31 vmd vbi av j, cst dt n1 vmd xx vbi j pc-acp vvi pn31, d n1 pp-f n2 vvg p-acp dt n1 pp-f po32 n2,
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and so making the World worse and worse.
and so making the World Worse and Worse.
cc av vvg dt n1 av-jc cc av-jc.
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The Antient Poëts had some apprehension of this, when dividing the World into foure Ages, they represented every succeeding Age worse then the former, under the similitude of foure kinds of Mettalls, every one baser then the other; Gold, Silver, Brasse, and Iron.
The Ancient Poets had Some apprehension of this, when dividing the World into foure Ages, they represented every succeeding Age Worse then the former, under the similitude of foure Kinds of Metals, every one baser then the other; Gold, Silver, Brass, and Iron.
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The first Age they termed the Golden Age. The second, the Silver Age. The third, the Brasen.
The First Age they termed the Golden Age. The second, the Silver Age. The third, the Brazen.
dt ord n1 pns32 vvd dt j n1. dt ord, dt n1 n1. dt ord, dt j.
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And the fourth, the Iron Age: Every one worse then other.
And the fourth, the Iron Age: Every one Worse then other.
cc dt ord, dt n1 n1: d pi jc cs j-jn.
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Or, as another of that apprehension, elegantly hath express't it, in few words, to the same sence;
Or, as Another of that apprehension, elegantly hath expressed it, in few words, to the same sense;
cc, c-acp j-jn pp-f d n1, av-j vhz vvn pn31, p-acp d n2, p-acp dt d n1;
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Aetas Parentum avis, pejor nos peperit progeniem deteriorem: Aetas Parents avis, pejor nos Peperit progeniem deteriorem:
np1 np1 fw-fr, fw-la fw-la n1 fw-la fw-la:
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Our Parents Age, worse then that of our Grand-fathers, hath brought forth us an Off-spring worse then both of them.
Our Parents Age, Worse then that of our Grandfathers, hath brought forth us an Offspring Worse then both of them.
po12 ng2 n1, av-jc cs d pp-f po12 n2, vhz vvn av pns12 dt n1 av-jc cs d pp-f pno32.
(4) part (DIV2)
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And as in matters of Religion;
And as in matters of Religion;
cc c-acp p-acp n2 pp-f n1;
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so also in matters of civill concerne, (if we compare) we shall finde, that we are much worse then our Fathers:
so also in matters of civil concern, (if we compare) we shall find, that we Are much Worse then our Father's:
av av p-acp n2 pp-f j vvi, (cs pns12 vvb) pns12 vmb vvi, cst pns12 vbr d av-jc cs po12 n2:
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We have more Light, but they had more Love: We have more Knowledge, but they had more Conscience:
We have more Light, but they had more Love: We have more Knowledge, but they had more Conscience:
pns12 vhb dc n1, cc-acp pns32 vhd av-dc n1: pns12 vhb dc n1, cc-acp pns32 vhd av-dc n1:
(4) part (DIV2)
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We have more Preaching, but they more Practise, more Charity, more Devotion, more Works, without which, all the rest is but sounding Brasse,
We have more Preaching, but they more practice, more Charity, more Devotion, more Works, without which, all the rest is but sounding Brass,
pns12 vhb av-dc vvg, cc-acp pns32 dc n1, dc n1, dc n1, av-dc vvz, p-acp r-crq, d dt n1 vbz p-acp vvg n1,
(4) part (DIV2)
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and we with it, but tinkling Cymballs: Their Love shall out-weigh our Light: Their Conscience, our Knowledge: Their Practise, our Profession: Their Charity, our fruitless Faith:
and we with it, but tinkling Cymbals: Their Love shall outweigh our Light: Their Conscience, our Knowledge: Their practice, our Profession: Their Charity, our fruitless Faith:
cc pns12 p-acp pn31, cc-acp j-vvg n2: po32 n1 vmb j po12 n1: po32 n1, po12 n1: po32 n1, po12 n1: po32 n1, po12 j n1:
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Their Fruit, our Leaves and Blossomes, be they never so faire;
Their Fruit, our Leaves and Blossoms, be they never so fair;
po32 n1, po12 n2 cc n2, vbb pns32 av-x av j;
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who exceeded us as farr in all Morall Honesty, Truth, Sincerity, and Uprightness, as we doe them in the shews of it, and pretences to it.
who exceeded us as Far in all Moral Honesty, Truth, Sincerity, and Uprightness, as we do them in the shows of it, and pretences to it.
r-crq vvd pno12 p-acp av-j p-acp d j n1, n1, n1, cc n1, c-acp pns12 vdb pno32 p-acp dt vvz pp-f pn31, cc n2 p-acp pn31.
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They would deale justly with all men, pay every man his own, doe to others, as they would be done unto:
They would deal justly with all men, pay every man his own, do to Others, as they would be done unto:
pns32 vmd vvi av-j p-acp d n2, vvb d n1 po31 d, vdb p-acp n2-jn, c-acp pns32 vmd vbi vdn p-acp:
(4) part (DIV2)
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In paying of Tythes, they made such Conscience of it, that you shall scarce Reade an old Will,
In paying of Tithes, they made such Conscience of it, that you shall scarce Read an old Will,
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but you shall finde something set down in it for Tythes forgotten.
but you shall find something Set down in it for Tithes forgotten.
cc-acp pn22 vmb vvi pi vvd a-acp p-acp pn31 p-acp n2 vvn.
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In making Conveiances, they made not halfe that adoe, that now adayes we doe, no more but this, In witness that this is sooth, I bite it with my Tooth;
In making Conveyances, they made not half that ado, that now adays we do, no more but this, In witness that this is sooth, I bite it with my Tooth;
p-acp vvg n2, pns32 vvd xx j-jn d n1, cst av av pns12 vdb, av-dx dc p-acp d, p-acp n1 cst d vbz n1, pns11 vvb pn31 p-acp po11 n1;
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And that was Seale good enough.
And that was Seal good enough.
cc cst vbds n1 j av-d.
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But now, if a man make, or take a Conveiance, there's much more to be done, there must be long Leases, Deeds, Bonds, Secucurities, Counter-securities, generall Warrantyes, Fines, Recoveries,
But now, if a man make, or take a Conveyance, there's much more to be done, there must be long Leases, deeds, Bonds, Secucurities, Counter-securities, general Warranties, Fines, Recoveries,
p-acp av, cs dt n1 vvi, cc vvb dt n1, pc-acp|vbz d n1 pc-acp vbi vdn, pc-acp vmb vbi j n2, n2, n2, n2, n2, j n2, n2, n2,
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and a World of businesses, (which the simplicity of our fore-fathers never knew, nor used) and yet all little enough to secure a man from a loose,
and a World of businesses, (which the simplicity of our Forefathers never knew, nor used) and yet all little enough to secure a man from a lose,
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and false Chapman, and too little too sometimes.
and false Chapman, and too little too sometime.
cc j n1, cc av j av av.
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In buying and selling, or bargaining, (in those innocent times of our fore-fathers) a man might have dealt freely,
In buying and selling, or bargaining, (in those innocent times of our Forefathers) a man might have dealt freely,
p-acp vvg cc vvg, cc vvg, (p-acp d j-jn n2 pp-f po12 n2) dt n1 vmd vhi vvn av-j,
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and safely, and one beleeve another, and trust him upon his word.
and safely, and one believe Another, and trust him upon his word.
cc av-j, cc crd vvb j-jn, cc vvb pno31 p-acp po31 n1.
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But in these dissembling times, that we live in, for the most part, every man in these transactions, must deale as warily with another,
But in these dissembling times, that we live in, for the most part, every man in these transactions, must deal as warily with Another,
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(4) part (DIV2)
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as if he dealt with a Cheate;
as if he dealt with a Cheat;
c-acp cs pns31 vvd p-acp dt n1;
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and if he have not good skill in the Commodity he deales for, he is sure to be Cheated, more or less:
and if he have not good skill in the Commodity he deals for, he is sure to be Cheated, more or less:
cc cs pns31 vhb xx j n1 p-acp dt n1 pns31 vvz p-acp, pns31 vbz j pc-acp vbi vvn, av-dc cc av-dc:
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And if the other he deales withall hath not the like skill, he is as like to be Cheated on the other hand;
And if the other he deals withal hath not the like skill, he is as like to be Cheated on the other hand;
cc cs dt n-jn pns31 vvz av vhz xx dt j n1, pns31 vbz a-acp j pc-acp vbi vvn p-acp dt j-jn n1;
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For there is no trust to be given to words in this case, Thus much it cost me; Thus much it is worth;
For there is no trust to be given to words in this case, Thus much it cost me; Thus much it is worth;
c-acp pc-acp vbz dx n1 pc-acp vbi vvn p-acp n2 p-acp d n1, av av-d pn31 vvd pno11; av av-d pn31 vbz j;
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Thus much I have been bidden for it, saith the Seller, and never a word true.
Thus much I have been bidden for it, Says the Seller, and never a word true.
av av-d pns11 vhb vbn vvn p-acp pn31, vvz dt n1, cc av-x dt n1 j.
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Then on the other hand, It is naught, it is naught, saith the Buyer, but when he is gone, he boasteth, as Soloman observeth.
Then on the other hand, It is nought, it is nought, Says the Buyer, but when he is gone, he boasts, as Solomon observeth.
av p-acp dt j-jn n1, pn31 vbz pix, pn31 vbz pix, vvz dt n1, cc-acp c-crq pns31 vbz vvn, pns31 vvz, p-acp np1 vvz.
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So that our Saviour was not mistaken, Matth. 21. when speaking of such Chapmen in buying and selling, he calls them both Theeves, both the buyer,
So that our Saviour was not mistaken, Matthew 21. when speaking of such Chapmen in buying and selling, he calls them both Thieves, both the buyer,
av cst po12 n1 vbds xx vvn, np1 crd c-crq vvg pp-f d n2 p-acp vvg cc vvg, pns31 vvz pno32 d n2, d dt n1,
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and the seller, It is Written, My House shall be called the House of Prayer; but you have made it a Denn of Theeves:
and the seller, It is Written, My House shall be called the House of Prayer; but you have made it a Denn of Thieves:
cc dt n1, pn31 vbz vvn, po11 n1 vmb vbi vvn dt n1 pp-f n1; cc-acp pn22 vhb vvn pn31 dt n1 pp-f n2:
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To set forth this by a Comparison, there is (me thinks) the same difference between us,
To Set forth this by a Comparison, there is (me thinks) the same difference between us,
pc-acp vvi av d p-acp dt n1, pc-acp vbz (pno11 vvz) dt d n1 p-acp pno12,
(4) part (DIV2)
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and our Fathers of former Generations, in these matters, that there was between Jacob and Esau: The Scripture tells us, Jacob was a plaine Man, and dwelt in Tents;
and our Father's of former Generations, in these matters, that there was between Jacob and Esau: The Scripture tells us, Jacob was a plain Man, and dwelled in Tents;
cc po12 n2 pp-f j n2, p-acp d n2, cst a-acp vbds p-acp np1 cc np1: dt n1 vvz pno12, np1 vbds dt j n1, cc vvd p-acp n2;
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but Esau was a cunning Hunter: Even so, our fore-fathers were plain men, and dwelt in Tents;but Esau was a cunning Hunter: Even so, our Forefathers were plain men, and dwelled in Tents;
cc-acp np1 vbds dt j-jn n1: av av, po12 n2 vbdr j n2, cc vvd p-acp n2;
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plain in their dealing, plain in their dyet, plain in their apparrel, plain in their buildings, plain in their speech, plain in their carryage and behaviour every way;
plain in their dealing, plain in their diet, plain in their apparel, plain in their buildings, plain in their speech, plain in their carriage and behaviour every Way;
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and above all, plain and rich in the rich Jewell of plain Dealing: But the men of our after Ages, (like Esau ) are cunning Hunters, they hunt for their Neighbours Goods,
and above all, plain and rich in the rich Jewel of plain Dealing: But the men of our After Ages, (like Esau) Are cunning Hunters, they hunt for their Neighbours Goods,
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for their Houses, for their Lands, for their Farmes over their heads, for their substance,
for their Houses, for their Lands, for their Farms over their Heads, for their substance,
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for their Possessions, for their Places, for their Offices, yea, (and where they can have opportunity for it,
for their Possessions, for their Places, for their Offices, yea, (and where they can have opportunity for it,
p-acp po32 n2, p-acp po32 n2, p-acp po32 n2, uh, (cc r-crq pns32 vmb vhi n1 p-acp pn31,
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or any hope they may prevaile) for greater gaine.
or any hope they may prevail) for greater gain.
cc d n1 pns32 vmb vvi) p-acp jc n1.
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And thus we have made out the third Observation to be generally too true, That in those things wherein there is Succession, seldome comes the better:
And thus we have made out the third Observation to be generally too true, That in those things wherein there is Succession, seldom comes the better:
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Elijah tells us, He was no better then his Fathers; well were it with us, if we were no worse.Elijah tells us, He was no better then his Father's; well were it with us, if we were no Worse.
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And so much of the third Observation gathered out of this expression of the Prophet, For I am no better then my Fathers.
And so much of the third Observation gathered out of this expression of the Prophet, For I am no better then my Father's.
cc av d pp-f dt ord n1 vvd av pp-f d n1 pp-f dt n1, c-acp pns11 vbm dx jc cs po11 n2.
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The fourth follows, and that is, 4th. Obs. His contented submission to the common condition of Mortalls, to Dye, and to follow the Generations of his Fathers.
The fourth follows, and that is, 4th. Obs. His contented submission to the Common condition of Mortals, to Die, and to follow the Generations of his Father's.
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And here, by his Fathers, may well be meant, all the Generations that were before him,
And Here, by his Father's, may well be meant, all the Generations that were before him,
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as well the Fathers that were before the Flood, as those that followed after in the second World, from Adam that was first Created, to the last Generation that was before him, I am no better then they,
as well the Father's that were before the Flood, as those that followed After in the second World, from Adam that was First Created, to the last Generation that was before him, I am no better then they,
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but mortall, as they were, made of the same mould, the Dust of the Earth, as they were;
but Mortal, as they were, made of the same mould, the Dust of the Earth, as they were;
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under the same Law and condition that they were, to return to Dust again:
under the same Law and condition that they were, to return to Dust again:
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They all had their Pilgrimages here on Earth for a time, and in their time served their Generations;
They all had their Pilgrimages Here on Earth for a time, and in their time served their Generations;
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their Pilgrimages are ended, and they are dead, and gone, and turn'd to their Dust;
their Pilgrimages Are ended, and they Are dead, and gone, and turned to their Dust;
po32 n2 vbr vvn, cc pns32 vbr j, cc vvn, cc vvd p-acp po32 n1;
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I also have now had my time upon Earth in a tedious Pilgrimage, and now I pray thee, let this day be the last of it,
I also have now had my time upon Earth in a tedious Pilgrimage, and now I pray thee, let this day be the last of it,
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and this place the end of it, here let me dye, and be gathered unto my Fathers, For I am no better then my Fathers. In which words we have,
and this place the end of it, Here let me die, and be gathered unto my Father's, For I am no better then my Father's. In which words we have,
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His humble acknowledgement of his mortality;
His humble acknowledgement of his mortality;
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and in him, of our own, and of all Man-kind, throughout all Generations, we, and all our Fathers before us,
and in him, of our own, and of all Mankind, throughout all Generations, we, and all our Father's before us,
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and our Posterity after us, All Mortalls.
and our Posterity After us, All Mortals.
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It is usuall in the Scriptures, especially of the Old Testament, to periphrase the death of men departed out of this world, by saying, They are gathered unto their Fathers.
It is usual in the Scriptures, especially of the Old Testament, to periphrase the death of men departed out of this world, by saying, They Are gathered unto their Father's.
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Here in this world, men are scattered one from another, in respect of time, by the interposition of many Generations;
Here in this world, men Are scattered one from Another, in respect of time, by the interposition of many Generations;
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in respect of place, by the distance of many hundreds of miles;
in respect of place, by the distance of many hundreds of miles;
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in respect of state and condition, by the variety of differences of high and low, rich and poor, learned and unlearned, bond and free, Kings and Captives, mighty and meane, strong and weak, &c. but Death gathers all together in the Grave, we shall all meet, in the Dust we shall finde one another, Death gathers us all into it's Nett,
in respect of state and condition, by the variety of differences of high and low, rich and poor, learned and unlearned, bound and free, Kings and Captives, mighty and mean, strong and weak, etc. but Death gathers all together in the Grave, we shall all meet, in the Dust we shall find one Another, Death gathers us all into it's Net,
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and layes us up in the Dust. How Courtly the Prophet brings in the Kings, and mighty men of the Earth, brought down to the Dust, saluting one another, and,
and lays us up in the Dust. How Courtly the Prophet brings in the Kings, and mighty men of the Earth, brought down to the Dust, saluting one Another, and,
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as it were, complementing one another in the Grave, being met there, and those that were there formost, well-comming those that came after them to the same House of Darkness!
as it were, Complimenting one Another in the Grave, being met there, and those that were there foremost, well-coming those that Come After them to the same House of Darkness!
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There lyes Adam, Seth, Enes, Methushalem, and the rest of the Fathers of the Old World before the Flood.
There lies Adam, Seth, Enes, Methuselah, and the rest of the Father's of the Old World before the Flood.
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There Noah, Shem, Arphaxad, Terah, Abraham, Isaac, Jacob, and the rest of the Patriarks since the Flood:
There Noah, Shem, Arphaxad, Terah, Abraham, Isaac, Jacob, and the rest of the Patriarchs since the Flood:
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And there all the Generations of our Fathers since them, to these times, wherein we now live;
And there all the Generations of our Father's since them, to these times, wherein we now live;
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some of them lived longer then others;
Some of them lived longer then Others;
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some of them did great and glorious Acts, in their time, and so were more famous in their Generation then others;
Some of them did great and glorious Acts, in their time, and so were more famous in their Generation then Others;
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but the conclusion of all was this, at the last, And he dyed, and was gathered unto his Fathers.
but the conclusion of all was this, At the last, And he died, and was gathered unto his Father's.
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Adam lived nine hundred and thirty years, and he begat Sons and Daughters, and he dyed. Seth lived nine hundred and twelve years,Adam lived nine hundred and thirty Years, and he begat Sons and Daughters, and he died. Seth lived nine hundred and twelve Years,
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and begat Sons and Daughters, and he dyed. Methushalem, the longest liver of them all, he lived nine hundred sixty and nine years,
and begat Sons and Daughters, and he died. Methuselah, the longest liver of them all, he lived nine hundred sixty and nine Years,
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and begat Sons and Daughters and he dyed; and so of all the rest, after all the Story of their long Lives,
and begat Sons and Daughters and he died; and so of all the rest, After all the Story of their long Lives,
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and great things done by them, in their time; yet this was the Catastrophe of them all, And he dyed. Neither Wisedome, nor Wealth,
and great things done by them, in their time; yet this was the Catastrophe of them all, And he died. Neither Wisdom, nor Wealth,
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nor Power, nor Policy, nor Greatness, nor Goodness, nor Grace, nor Holiness it selfe, can priviledge from this common condition of the Sonnes of Adam, but they must dye. We see, That wise men dye, as well as fools, Psal. 49.10. and rich men dye, as well as poor;
nor Power, nor Policy, nor Greatness, nor goodness, nor Grace, nor Holiness it self, can privilege from this Common condition of the Sons of Adam, but they must die. We see, That wise men die, as well as Fools, Psalm 49.10. and rich men die, as well as poor;
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and strong men dye, as well as weak;
and strong men die, as well as weak;
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and Kings dye, as well as Captives, &c. It puts me in minde of a Sage,and Kings die, as well as Captives, etc. It puts me in mind of a Sage,
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and grave saying of an Embassadour, (from whom I doe not now well remember) but comming to Rome in an Embassie, he was shewed all the glory, the state,
and grave saying of an Ambassador, (from whom I do not now well Remember) but coming to Room in an Embassy, he was showed all the glory, the state,
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and the magnificence of that famous City:
and the magnificence of that famous city:
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but it chanc't, that while they were shewing him all these glorious things, there past by a Corps, carried to the Grave to be buried;
but it chanced, that while they were showing him all these glorious things, there past by a Corpse, carried to the Grave to be buried;
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which this wise Embassadour observing, took occasion from thence, to speak these words, That notwithstanding all that greatness,
which this wise Ambassador observing, took occasion from thence, to speak these words, That notwithstanding all that greatness,
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and glory, yet he saw, that men dyed at Rome, as well as in their Country: and glory, yet he saw, that men died At Room, as well as in their Country:
cc n1, av pns31 vvd, cst n2 vvd p-acp vvb, c-acp av c-acp p-acp po32 n1:
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so impartiall, so inexorable is this common devourer of men, there is no Covenant to be made with Death, no agreement with the Grave:
so impartial, so inexorable is this Common devourer of men, there is no Covenant to be made with Death, no agreement with the Grave:
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It is one of Solomon 's insatiables, which never saith, it hath enough, till it hath us all with our Fathers, For we are no better then our Fathers.
It is one of Solomon is insatiables, which never Says, it hath enough, till it hath us all with our Father's, For we Are no better then our Father's.
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But what need I Preach mortality to mortalls, whose very bodies that they carry about them, dayly Preach unto them the same thing;
But what need I Preach mortality to mortals, whose very bodies that they carry about them, daily Preach unto them the same thing;
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and the spectacles of mortality which we dayly see, Preach it more powerfully to our Eyes,
and the spectacles of mortality which we daily see, Preach it more powerfully to our Eyes,
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then Funerall Sermons can doe unto our Eares? Dayly we heare the Tollings of the Passing bells, calling us to our long home:
then Funeral Sermons can do unto our Ears? Daily we hear the Tollings of the Passing Bells', calling us to our long home:
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Dayly we see the bones and skulls of our friends deceased, rak't out of the Grave:
Daily we see the bones and skulls of our Friends deceased, raked out of the Grave:
av-j pns12 vvb dt n2 cc n2 pp-f po12 n2 vvn, vvd av pp-f dt j:
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dayly we see others following after them, and the mourners about the streets.
daily we see Others following After them, and the mourners about the streets.
av-j pns12 vvi n2-jn vvg p-acp pno32, cc dt n2 p-acp dt n2.
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It strikes me deeply into the meditation of mortality, when I doe but look over the Register Book, to see in the turning over of how few leaves, I finde the same man Baptized, Married, Buried:
It strikes me deeply into the meditation of mortality, when I do but look over the Register Book, to see in the turning over of how few leaves, I find the same man Baptised, Married, Buried:
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Thus one Generation passeth away, and another succeedeth, and hasteth after it, as we after them, till we all lye down in the Dust of Death:
Thus one Generation passes away, and Another succeedeth, and hastes After it, as we After them, till we all lie down in the Dust of Death:
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For we are no better then our Fathers. But to draw to an end;For we Are no better then our Father's. But to draw to an end;
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I will onely shew you some Reasons, proving not onely the certainty, but the necessity of dying, that so we may make account of it, look for it,
I will only show you Some Reasons, proving not only the certainty, but the necessity of dying, that so we may make account of it, look for it,
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and provide for it, and so conclude this Observation also.
and provide for it, and so conclude this Observation also.
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And there are six Reasons which make it not onely certain, but necessary, that we should dye.
And there Are six Reasons which make it not only certain, but necessary, that we should die.
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First, Because we are all sinners: And the wages of sin, is Death, Rom. 6.23.
First, Because we Are all Sinners: And the wages of since, is Death, Rom. 6.23.
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And in the fifth of the Romans, ver. 12. By one man sinne entred into the World, and death by sinne:
And in the fifth of the Roman, ver. 12. By one man sin entered into the World, and death by sin:
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and so death went over all men, in whom all men have sinned. Secondly, The Sentence of Death is gone out against all mankind, not to be reverst: and so death went over all men, in whom all men have sinned. Secondly, The Sentence of Death is gone out against all mankind, not to be reversed:
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This Sentence was pronounc't in Paradise, and dayly put in execution ever since; In quo die commederis, morte moriêris:
This Sentence was pronounced in Paradise, and daily put in execution ever since; In quo die commederis, morte moriêris:
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In the day that thou eatest thereof, thou shalt dye the death. In the day that thou Eatest thereof, thou shalt die the death.
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Thirdly, The matter whereof we are made, necessitates it, the meane and corruptible dust of the Earth:
Thirdly, The matter whereof we Are made, necessitates it, the mean and corruptible dust of the Earth:
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And of this God puts us in minde, from the very beginning of our being, Pulvis, & in pulverem:
And of this God puts us in mind, from the very beginning of our being, Pulvis, & in pulverem:
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Dust thou art, and to Dust thou shalt return. Dust thou art, and to Dust thou shalt return.
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Fourthly, From the continuall conflict that is between the foure contrary qualities that are in us;
Fourthly, From the continual conflict that is between the foure contrary qualities that Are in us;
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Of Heate and Cold, Drought and Moysture, one against another: These being the prime qualities of the foure Elements, of which we, and all compound,Of Heat and Cold, Drought and Moisture, one against Another: These being the prime qualities of the foure Elements, of which we, and all compound,
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or mixt bodies doe consist, are found in us, in one degree, or other;
or mixed bodies do consist, Are found in us, in one degree, or other;
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all which being contrary the one to the other, are in continuall fight one with another, which never ceaseth,
all which being contrary the one to the other, Are in continual fight one with Another, which never ceases,
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but with the dissolution of the compositum, the compound body wherein they are:
but with the dissolution of the compositum, the compound body wherein they Are:
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Where here these qualities are in aequilibri•, equally ballanc't, and in some due proportion mingled in the body;
Where Here these qualities Are in aequilibri•, equally balanced, and in Some due proportion mingled in the body;
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there the body is healthfull, strong, of an excellent temper, and of long continuance, which was the happiness of Adam, in his first Creation,
there the body is healthful, strong, of an excellent temper, and of long Continuance, which was the happiness of Adam, in his First Creation,
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and of the long-lived Fathers before the Flood, in a great measure:
and of the long-lived Father's before the Flood, in a great measure:
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But where one of these qualities doth predominate, and get the upper hand over the other, there follows a distemper,
But where one of these qualities does predominate, and get the upper hand over the other, there follows a distemper,
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and upon that sickness, and weakness, which by the Art, and care of the skillfull Physitian may be helpt, at least in some measure,
and upon that sickness, and weakness, which by the Art, and care of the skilful physician may be helped, At least in Some measure,
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and for a time, if he be skillfull in these two things.
and for a time, if he be skilful in these two things.
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First, to find out, and to discover which of the qualities it is, which hath the predominancy.
First, to find out, and to discover which of the qualities it is, which hath the predominancy.
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And secondly, How to correct that quality, and to relieve the other, which is oppressed by it,
And secondly, How to correct that quality, and to relieve the other, which is oppressed by it,
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and so to set them in some equall proportion, and due temper again.
and so to Set them in Some equal proportion, and due temper again.
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But this can no Art of man doe so, as to keep them alwayes in an equall ballance,
But this can no Art of man do so, as to keep them always in an equal balance,
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but the qualities being so diametrally opposite one to the other, the fight will still be renewed again,
but the qualities being so diametrally opposite one to the other, the fight will still be renewed again,
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and the conflict continued, till the one hath destroyed the other; upon which must needs follow the dissolution of the whole body:
and the conflict continued, till the one hath destroyed the other; upon which must needs follow the dissolution of the Whole body:
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so that in these very Elements that we consist of, we carry Death about us, we onely stay while the one hath gotten the mastery of the other,
so that in these very Elements that we consist of, we carry Death about us, we only stay while the one hath got the mastery of the other,
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and so bring us down to our dust.
and so bring us down to our dust.
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Fifthly, There is a nocessity that we should taste of death, and be turned to our dust again, that so our gross,
Fifthly, There is a nocessity that we should taste of death, and be turned to our dust again, that so our gross,
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and corruptible bedies being first putrified, may be purifyed and refined, and defaecated from all those dreggs,
and corruptible bedies being First Putrified, may be purified and refined, and defecated from all those dregs,
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and terrestriall groseness, which was in them, while they lived here in the Flesh, and so be raysed again spirituall, and incorruptible. and terrestrial grossness, which was in them, while they lived Here in the Flesh, and so be raised again spiritual, and incorruptible.
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This Reason Saint Paul gives, 1 Cor. 15.36. Thou foole, that which thou sowest, is not quickened, except it dye.
This Reason Saint Paul gives, 1 Cor. 15.36. Thou fool, that which thou sowest, is not quickened, except it die.
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And ver. 53. This corruptible must put on incorruption:
And for. 53. This corruptible must put on incorruption:
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but before it put on incorruption, it must put off corruption, and that must be done by death: It shall be raysed spirituall;
but before it put on incorruption, it must put off corruption, and that must be done by death: It shall be raised spiritual;
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but first, it must lay down that which is carnall in it;
but First, it must lay down that which is carnal in it;
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this is done by Death, and the Grave, where the body is first putrified, and turn'd to Dust, that so,
this is done by Death, and the Grave, where the body is First Putrified, and turned to Dust, that so,
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as the Phaenix out of it's own Ashes;
as the Phoenix out of it's own Ashes;
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so the body may be raysed out of it's own Dust, and renewed out of it's own Materialls, that so, becoming incorruptible, spirituall,
so the body may be raised out of it's own Dust, and renewed out of it's own Materials, that so, becoming incorruptible, spiritual,
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and immortall, it may be fit to enter into the Heavenly habitations, and to be partaker of the inheritance with the Saints in glory.
and immortal, it may be fit to enter into the Heavenly habitations, and to be partaker of the inheritance with the Saints in glory.
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Sixthly, and lastly, It is necessary that all men should dye, and be layd up in the Earth, in order to the great Assizes, the great and generall Judgement to come, that so they may be all brought forth, together to their tryall,
Sixthly, and lastly, It is necessary that all men should die, and be laid up in the Earth, in order to the great Assizes, the great and general Judgement to come, that so they may be all brought forth, together to their trial,
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for the greater honour of the Judge our Lord Jesus Christ, the greater glory of the solemnity,
for the greater honour of the Judge our Lord jesus christ, the greater glory of the solemnity,
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and the greater state of the proceedings in that high Court, and in that great day. and the greater state of the proceedings in that high Court, and in that great day.
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This is the Reason the Apostle gives of the necessity of all mens dying, before the generall Judgement:
This is the Reason the Apostle gives of the necessity of all men's dying, before the general Judgement:
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And in order to it, Heb. 9.27. It is appointed for all mon once to dye, and after that to come into Judgement.
And in order to it, Hebrew 9.27. It is appointed for all mon once to die, and After that to come into Judgement.
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Some particular judgements we see dayly executed in the World, in which God doth punish some particular sinnes, by Judgements Nationall, Locall,
some particular Judgments we see daily executed in the World, in which God does Punish Some particular Sins, by Judgments National, Local,
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and Personall, that men may know, There is a God that Judgeth the Earth; and that sinne shall not alwayes goe unpunished:
and Personal, that men may know, There is a God that Judgeth the Earth; and that sin shall not always go unpunished:
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But these are but as petty Sessions, in respect of the Great Assizes to be holden at the Generall Judgement of the Grat Day.
But these Are but as Petty Sessions, in respect of the Great Assizes to be held At the General Judgement of the Great Day.
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That's the Day indeed, the Day of all Dayes, called, The Day of the Lord, the Day wherein the Lord will be glorified in the sight of Men and Angells, good,
That's the Day indeed, the Day of all Days, called, The Day of the Lord, the Day wherein the Lord will be glorified in the sighed of Men and Angels, good,
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and bad, when they shall see the Sonne of Man comming in the Clouds, with power and great glory,
and bad, when they shall see the Son of Man coming in the Clouds, with power and great glory,
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and all the holy Angells with him, with flaming fire rendring vengeance to them that would not know him,
and all the holy Angels with him, with flaming fire rendering vengeance to them that would not know him,
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nor obey his glorious Gospel, when all Nations shall be gathered before him;
nor obey his glorious Gospel, when all nations shall be gathered before him;
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and all the Generations of men which have been upon the Earth, from Adam, to the end of the World;
and all the Generations of men which have been upon the Earth, from Adam, to the end of the World;
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when the Angells shall gather the Elect from the foure Winds, from all quarters of the World:
when the Angels shall gather the Elect from the foure Winds, from all quarters of the World:
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and the Sea shall give up her dead, and the Earth shall give up her dead;
and the Sea shall give up her dead, and the Earth shall give up her dead;
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and they shall all, great and small, appear before the Throne, and be set in two mighty bodies, the one on the right hand,
and they shall all, great and small, appear before the Throne, and be Set in two mighty bodies, the one on the right hand,
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and the other on the left, and there stand to heare their finall doome; Those on the right hand, the Sentence of Absolution, Venite benedicti: Come ye blessed.
and the other on the left, and there stand to hear their final doom; Those on the right hand, the Sentence of Absolution, Venite Blessing: Come you blessed.
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And those on the left hand, the Sentence of Condemnation, Ite maledicti: Goe ye cursed: So they shall goe into eternall life; and these into everlasting fire.
And those on the left hand, the Sentence of Condemnation, Item Maledicti: Go you cursed: So they shall go into Eternal life; and these into everlasting fire.
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I conclude this Discourse with the words of Saint Peter, upon the same subject, 2 Epist. 3. chap. 11. ver. Seeing all these things must come to pass, what manner of people ought we to be in all holy conversation,
I conclude this Discourse with the words of Saint Peter, upon the same Subject, 2 Epistle 3. chap. 11. ver. Seeing all these things must come to pass, what manner of people ought we to be in all holy Conversation,
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and godliness? And those of Saint Paul to the same purpose, 2 Cor. 5.11. Considering the terrors of the Lord, we admonish you; and godliness? And those of Saint Paul to the same purpose, 2 Cor. 5.11. Considering the terrors of the Lord, we admonish you;
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What to doe? To reconcile your selves unto God, to goe quickly, and make your peace with your adversary,
What to do? To reconcile your selves unto God, to go quickly, and make your peace with your adversary,
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while you are in the way, that is, in this life, before you dye, and your soule be taken away;
while you Are in the Way, that is, in this life, before you die, and your soul be taken away;
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to break off your sinnes by repentance, that they may be blotted out, and not be found upon the fyle against you;
to break off your Sins by Repentance, that they may be blotted out, and not be found upon the file against you;
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in the day of account, to make your accounts streight, and ready, that when the Master shall call for them, you may give them up with joy;
in the day of account, to make your accounts straight, and ready, that when the Master shall call for them, you may give them up with joy;
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to get oyle into your Lamps, and your lights burning, that you may be ready to enter in with the Bridegroome;
to get oil into your Lamps, and your lights burning, that you may be ready to enter in with the Bridegroom;
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to purge your selves from all filthiness of flesh and spirit, by the sanctifying vertue of the holy Ghost,
to purge your selves from all filthiness of Flesh and Spirit, by the sanctifying virtue of the holy Ghost,
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and get your soules wash't in the blood of the Lambe, that so when they shall be separated from the body by death, you may with comfort and confidence, commend them into the hands of God, in the words of the Prophet,
and get your Souls washed in the blood of the Lamb, that so when they shall be separated from the body by death, you may with Comfort and confidence, commend them into the hands of God, in the words of the Prophet,
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and of the Text, and say, Lord take away my soule, and he may own it,
and of the Text, and say, Lord take away my soul, and he may own it,
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and accept it, and take it into the highest Heavens, and assigne it a place among the holy soules of the Saints in light, where it shall rest in joy, happiness, and glory for evermore.
and accept it, and take it into the highest Heavens, and assign it a place among the holy Souls of the Saints in Light, where it shall rest in joy, happiness, and glory for evermore.
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And so we have now put up the Prophets Petition to Almighty God, in his own words, Lord take away my soule.
And so we have now put up the prophets Petition to Almighty God, in his own words, Lord take away my soul.
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But there is no Petition, but referrs to some Answer, which leads us to enquire after the Answer to this:
But there is no Petition, but refers to Some Answer, which leads us to inquire After the Answer to this:
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What Answer did the Lord give to this his request? Did he grant his desire, by taking away his soule, or no? No, he did not: And why so?
What Answer did the Lord give to this his request? Did he grant his desire, by taking away his soul, or no? No, he did not: And why so?
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First, He had more work for him to doe, before he meant to take him away:
First, He had more work for him to do, before he meant to take him away:
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He was to Anoint Huzael King of Syria: Jehn King of Israel: And Elisha Prophet, in his roome.
He was to Anoint Huzael King of Syria: Jehn King of Israel: And Elisha Prophet, in his room.
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It was after this, that he had that great bussle with Ahab, about Naboth 's Vineyard,
It was After this, that he had that great bussle with Ahab, about Naboth is Vineyard,
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and denounc't a heavy judgement from the Lord upon him, for that his oppression, and injustice, which fell upon him accordingly;
and denounced a heavy judgement from the Lord upon him, for that his oppression, and injustice, which fell upon him accordingly;
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And as great a controversie with Ahaziah his Sonne, whom he sentenc't to death, for seeking to the god of Ekron for help in his sickness.
And as great a controversy with Ahaziah his Son, whom he sentenced to death, for seeking to the god of Ekron for help in his sickness.
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And many other great things did he, before God took him away.
And many other great things did he, before God took him away.
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Therefore the Lord would not grant this his request at this time, though it seemed to be reasonable,
Therefore the Lord would not grant this his request At this time, though it seemed to be reasonable,
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and modest, To take away his soule; he would not doe it yet, he had more work for him to doe first.
and modest, To take away his soul; he would not do it yet, he had more work for him to do First.
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Secondly, If God had granted this his request now, it had been much to his loss, it had prevented his glorious assumption into Heaven in a fiery Charriot, which honour he had afterward,
Secondly, If God had granted this his request now, it had been much to his loss, it had prevented his glorious Assump into Heaven in a fiery Chariot, which honour he had afterwards,
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as we reade, 2 Kings 2. Besides, the glory that he got upon those two Kings, Ahab, and Ahaziah, in sentencing them to death for their wickedness:
as we read, 2 Kings 2. Beside, the glory that he god upon those two Kings, Ahab, and Ahaziah, in sentencing them to death for their wickedness:
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And upon the two Captains of Ahaziah, in calling for fire from Heaven to devoure them,
And upon the two Captains of Ahaziah, in calling for fire from Heaven to devour them,
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and their fifties, sent to take him, 2 Kings 1. It had been much to his loss,and their fifties, sent to take him, 2 Kings 1. It had been much to his loss,
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if God had granted him his request, therefore he would not grant it, to take away his life,
if God had granted him his request, Therefore he would not grant it, to take away his life,
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but sent an Angell with Provision, to satisfie his hunger, and his thirst, and to preserve him from famishing in the Wilderness, he had no worse Katerer, 1 Kings 19.6. and afterwards taken up both body and soule into Heaven in a fiery Charriot.
but sent an Angel with Provision, to satisfy his hunger, and his thirst, and to preserve him from famishing in the Wilderness, he had no Worse Katerer, 1 Kings 19.6. and afterwards taken up both body and soul into Heaven in a fiery Chariot.
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From hence I rayse these two Observations.
From hence I raise these two Observations.
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The first, That God doth not alwayes grant the Suits of his servants, but sometimes may,
The First, That God does not always grant the Suits of his Servants, but sometime may,
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and doth for good reason deny them. and does for good reason deny them.
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The second this, That God doth oftentimes give unto his servants greater things, then they aske, he out-grants their own asking.
The second this, That God does oftentimes give unto his Servants greater things, then they ask, he out-grants their own asking.
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To the first, Moses had a desire to goe into the Land of Canaan: God would not suffer him;
To the First, Moses had a desire to go into the Land of Canaan: God would not suffer him;
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He carried him up to the top of Mount Nebo, where he might take a view of it;
He carried him up to the top of Mount Nebo, where he might take a view of it;
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but he would not grant he should goe into it:
but he would not grant he should go into it:
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but there he took away his soule, Deut. 34.4, 5. Saint Paul was a great favourite of Heaven,
but there he took away his soul, Deuteronomy 34.4, 5. Saint Paul was a great favourite of Heaven,
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and he Prayed again and again, that the Messenger of Satan might depart from him; yet was content to sit down without an Answer:
and he Prayed again and again, that the Messenger of Satan might depart from him; yet was content to fit down without an Answer:
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And when, at last, with much importunity, he obtained an Answer, it was not so directly to his request;
And when, At last, with much importunity, he obtained an Answer, it was not so directly to his request;
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but onely a generall promise of Gods Grace to support him under the conflict, My Grace is sufficient for thee:
but only a general promise of God's Grace to support him under the conflict, My Grace is sufficient for thee:
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For this thing I besought the Lord thrice, that it might depart from me: and at last he obtained this answer, My Grace is sufficient for thee. Supplicat primo, Grace is denyed:For this thing I besought the Lord thrice, that it might depart from me: and At last he obtained this answer, My Grace is sufficient for thee. Supplicat primo, Grace is denied:
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Supplicat secundo, Grace is denyed again: Supplicat tertio, Grace is granted;Supplicat secundo, Grace is denied again: Supplicat tertio, Grace is granted;
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yet all this while, he doth not gratifie him in granting what he requested in specie; but granted him something els, that he in his wisedom thought fitter for him, My Grace is sufficient for thee.
yet all this while, he does not gratify him in granting what he requested in specie; but granted him something Else, that he in his Wisdom Thought fitter for him, My Grace is sufficient for thee.
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Deus non semper dat ad voluntatem, sed Deus dat at sanitatem: God doth not alwayes give according to our will;Deus non semper that ad voluntatem, sed Deus that At sanitatem: God does not always give according to our will;
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but God alwayes giveth for our weale, as a Father speaks, Deus audit misericorditer, Deus non audit misericorditer:
but God always gives for our weal, as a Father speaks, Deus audit Mercifully, Deus non audit Mercifully:
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When God heareth us it is in mercy; when God heareth us not, it is in mercy too.
When God hears us it is in mercy; when God hears us not, it is in mercy too.
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Sometimes we in our ignorance ask such things, as are not fit for us to receive;
Sometime we in our ignorance ask such things, as Are not fit for us to receive;
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sometimes such things, as 'tis not fit for him to give:
sometime such things, as it's not fit for him to give:
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In both these cases, it is no wonder, if we ask, and have not, sometimes we ask amiss;
In both these cases, it is no wonder, if we ask, and have not, sometime we ask amiss;
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and then, no marvaile, if he deny us, sometimes unseasonably; and then no marvaile, if he delay us:
and then, no marvel, if he deny us, sometime unseasonably; and then no marvel, if he Delay us:
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Yet let not all this discourage from asking, but let it make us, First wise, and prudent, in framing our Petitions, both for the matter, and the manner of them:
Yet let not all this discourage from asking, but let it make us, First wise, and prudent, in framing our Petitions, both for the matter, and the manner of them:
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To take to us words, and goe to God;
To take to us words, and go to God;
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to consider he is in Heaven, and we on Earth, and therefore to let those words be few, but weighty.
to Consider he is in Heaven, and we on Earth, and Therefore to let those words be few, but weighty.
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Secondly, To mark well the returns of our Prayers, whether God hath answered them, or no? or how? If he hath answered them in specie, and directly,
Secondly, To mark well the returns of our Prayers, whither God hath answered them, or no? or how? If he hath answered them in specie, and directly,
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then ther's a speciall ground of Faith, and farther confidence in God. 2ly. By speciall matter, and occasion of prayse, and thanksgiving, I will hear thee, and thou shalt prayse me, Psal. 50.15.
then ther's a special ground of Faith, and farther confidence in God. 2ly. By special matter, and occasion of praise, and thanksgiving, I will hear thee, and thou shalt praise me, Psalm 50.15.
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And thirdly, Great encouragement, and invitation to Pray again, and to goe with boldness to the Throne of Grace, not doubting to obtain like help again in the time of need, I am well pleased, that the Lord hath heard the Voyce of my Prayer, that he hath enclined his eare unto me:
And Thirdly, Great encouragement, and invitation to Pray again, and to go with boldness to the Throne of Grace, not doubting to obtain like help again in the time of need, I am well pleased, that the Lord hath herd the Voice of my Prayer, that he hath inclined his ear unto me:
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Therefore will I call upon him as long as I live, Psal. 116.1, 2.Therefore will I call upon him as long as I live, Psalm 116.1, 2.
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But, if God hath not so answered in specie, by granting thee, just the thing that thou did'st desire, mark well if he hath not commuted with thee, giving thee something els in the roome of it, that may be to thee as good as it,
But, if God hath not so answered in specie, by granting thee, just the thing that thou didst desire, mark well if he hath not commuted with thee, giving thee something Else in the room of it, that may be to thee as good as it,
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as he did to Saint Paul, or farr better, as here to our Prophet in the Text:
as he did to Saint Paul, or Far better, as Here to our Prophet in the Text:
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And then, If where thou askest a stone, he give thee bread: Or, Where thou askest a scorpion, he give thee a fish:
And then, If where thou askest a stone, he give thee bred: Or, Where thou askest a scorpion, he give thee a Fish:
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Or, Where thou askest temporall things, he give thee spirituall;
Or, Where thou askest temporal things, he give thee spiritual;
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say, thou art no loser by the change, though thou have not punctually that, which thou didst desire.
say, thou art no loser by the change, though thou have not punctually that, which thou didst desire.
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So it is here with our Prophet in the Text, He desires the Lord to take away his soule:
So it is Here with our Prophet in the Text, He Desires the Lord to take away his soul:
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No, saith God, I will not doe so; but I will doe that which is farr better for thee:
No, Says God, I will not do so; but I will do that which is Far better for thee:
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I will preserve thy soule in thy body for a time, wherewith thou shalt doe me more service and that honourable service, which shall be to thy eternall fame and glory:
I will preserve thy soul in thy body for a time, wherewith thou shalt do me more service and that honourable service, which shall be to thy Eternal fame and glory:
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and that done, I will take away thy soule and body both, and carry them to Heaven in a fiery Charriot. and that done, I will take away thy soul and body both, and carry them to Heaven in a fiery Chariot.
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Which brings in the second Observation.
Which brings in the second Observation.
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2. Obs. That God oftentimes doth better for his servants, then themselves desired, he out-grants their own asking:
2. Obs. That God oftentimes does better for his Servants, then themselves desired, he out-grants their own asking:
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Thus he dealt by Solomon, 1 Kings 3. That King had a large offer, and promise from Almighty God, That let him aske what he would, it should be given him, 1 Kings 3.5. He asked Wisedom that he might be able to govern that mighty people committed to his charge.
Thus he dealt by Solomon, 1 Kings 3. That King had a large offer, and promise from Almighty God, That let him ask what he would, it should be given him, 1 Kings 3.5. He asked Wisdom that he might be able to govern that mighty people committed to his charge.
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The Lord was so well pleased that he had asked this thing, that he tells him, That he hath not onely given him that which he ask't;
The Lord was so well pleased that he had asked this thing, that he tells him, That he hath not only given him that which he asked;
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but he also gave him that which he had not asked, Riches, and Honour, &c. ver. 13. and that in such abundance, that no King ever had the like, nor should have after him.
but he also gave him that which he had not asked, Riches, and Honour, etc. for. 13. and that in such abundance, that no King ever had the like, nor should have After him.
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Jacob being to take a long Journey, through dangerous wayes, into a strange Country, and being but ill provided with viaticum for such a Journey, beggs of God, That he would but grant him food and rayment, and he should be happy; he askes no more:Jacob being to take a long Journey, through dangerous ways, into a strange Country, and being but ill provided with viaticum for such a Journey, begs of God, That he would but grant him food and raiment, and he should be happy; he asks no more:
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Oh if God will but give me Bread to eat, and Rayment to put on, O if God will but give me Bred to eat, and Raiment to put on,
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how thankfull shall I be for it? And if you look but a little farther in the Story, to the 32. Chapter, you shall finde how abundantly God answered his request, with measure running over, prest down, and shaken together;how thankful shall I be for it? And if you look but a little farther in the Story, to the 32. Chapter, you shall find how abundantly God answered his request, with measure running over, pressed down, and shaken together;
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(6) part (DIV2)
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He gave him not onely Food and Rayment in his Journey, but Wealth, and Honour,
He gave him not only Food and Raiment in his Journey, but Wealth, and Honour,
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and Riches in abundance, as he doth thankfully acknowledge, ver. 10. O Lord, I am less then the least of all thy mercies,
and Riches in abundance, as he does thankfully acknowledge, ver. 10. Oh Lord, I am less then the least of all thy Mercies,
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for with my staffe came I over this bridge, and loe, thou hast made me two bands; for with my staff Come I over this bridge, and lo, thou hast made me two bans;
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(6) part (DIV2)
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so farr doth his bounty exceed our very hopes and expectations.
so Far does his bounty exceed our very hope's and Expectations.
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(6) part (DIV2)
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As in Jael 's entertainment of Sisera, Judges 5. He asked Water, and she gave him Milke.
As in Jael is entertainment of Sisera, Judges 5. He asked Water, and she gave him Milk.
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(6) part (DIV2)
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And as Naaman to Gebazi, He asked him one change of Rayment, and one Talent of silver;
And as Naaman to Gehazi, He asked him one change of Raiment, and one Talon of silver;
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(6) part (DIV2)
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nay, (saith he) take two. Such is the bounty of our Heavenly Father, that giveth abundantly, above all that we can ask,
nay, (Says he) take two. Such is the bounty of our Heavenly Father, that gives abundantly, above all that we can ask,
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or think, Ephes. 4. We ask temporall blessings, and he gives us spirituall; earthly, and he gives us heavenly.or think, Ephesians 4. We ask temporal blessings, and he gives us spiritual; earthly, and he gives us heavenly.
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(6) part (DIV2)
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He asked life of thee, and thou gavest him a long life, yea, even for ever and ever. He asked life of thee, and thou Gavest him a long life, yea, even for ever and ever.
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(6) part (DIV2)
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Ʋses.
Ʋses.
vvz.
(7) part (DIV2)
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First, It serves to admonish us, to give unto God the Glory that is due unto his Name in this respect,
First, It serves to admonish us, to give unto God the Glory that is due unto his Name in this respect,
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(7) part (DIV2)
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even the Glory of his bounty, that delights in giving, and is never weary of giving, that loads us with his mercies,
even the Glory of his bounty, that delights in giving, and is never weary of giving, that loads us with his Mercies,
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and poureth his benefits upon us, an inexhausted treasure, a Fountain never drawn dry, but continually springing up, with new supplies of Grace,
and pours his benefits upon us, an inexhausted treasure, a Fountain never drawn dry, but continually springing up, with new supplies of Grace,
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(7) part (DIV2)
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and good things of all sorts, to all them that seek them, and to him for them.
and good things of all sorts, to all them that seek them, and to him for them.
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Secondly, 'Tis much for the consolation of his poor Saints, and servants, though of themselves they have nothing,
Secondly, It's much for the consolation of his poor Saints, and Servants, though of themselves they have nothing,
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(7) part (DIV2)
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nor are nothing, but with the Laodiceans, are poor, and miserable, and blind, and naked;
nor Are nothing, but with the Laodiceans, Are poor, and miserable, and blind, and naked;
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(7) part (DIV2)
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yet, as long as they have such a Heavenly Father, they haue enough, what can they want, that have such a Magazine to goe unto, such a Father to turn themselves unto in all their wants,
yet, as long as they have such a Heavenly Father, they have enough, what can they want, that have such a Magazine to go unto, such a Father to turn themselves unto in all their Wants,
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(7) part (DIV2)
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and necessities, as willing as able to relieve, and to supply them, that taketh care for them,
and necessities, as willing as able to relieve, and to supply them, that Takes care for them,
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(7) part (DIV2)
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and is engaged by promise to see they shall want nothing that is good for them:
and is engaged by promise to see they shall want nothing that is good for them:
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All is yours, and you are Christs, and Christ is Gods: What would they more?All is yours, and you Are Christ, and christ is God's: What would they more?
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Thirdly, Here's encouragement enough, to goe boldly unto the Throne of Grace, (where the gate of mercy stands open,
Thirdly, Here's encouragement enough, to go boldly unto the Throne of Grace, (where the gate of mercy Stands open,
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(7) part (DIV2)
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and the Golden Scepter is held forth unto us) with full assurance, that we shall speed in our suits surely,
and the Golden Sceptre is held forth unto us) with full assurance, that we shall speed in our suits surely,
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and if we have not, it is because we ask not; and if we ask and have not, it is because we ask amiss.
and if we have not, it is Because we ask not; and if we ask and have not, it is Because we ask amiss.
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(7) part (DIV2)
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Fourthly, Let this teach us wisedom, and good manners too, in all our suits, never to put them up,
Fourthly, Let this teach us Wisdom, and good manners too, in all our suits, never to put them up,
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(7) part (DIV2)
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but with submission to his will:
but with submission to his will:
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(7) part (DIV2)
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If Christ the Sonne of God did so, well may we ever put in, or at least tacitly imply, Not my will, but thy will be done:
If christ the Son of God did so, well may we ever put in, or At least tacitly imply, Not my will, but thy will be done:
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(7) part (DIV2)
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Beware of limiting the holy one of Israel, or prescribing what he shall give, or in what measure,
Beware of limiting the holy one of Israel, or prescribing what he shall give, or in what measure,
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or when, or how, or in what manner he shall answer our suits;
or when, or how, or in what manner he shall answer our suits;
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(7) part (DIV2)
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he may deny, delay, commute, give less then we ask, or more, and all in great wisedom too, and upon good reason.
he may deny, Delay, commute, give less then we ask, or more, and all in great Wisdom too, and upon good reason.
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(7) part (DIV2)
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The Disciples seeing Christ now risen from the dead, and thereby having such an experiment of his power and glory, will needs know, Whether now he will restore the Kingdom to Israel, which the Romans had lately taken from them, Acts 1.6, 7. And the two favourites, James and John, expecting such a Kingdom now to be set up, put in betimes,
The Disciples seeing christ now risen from the dead, and thereby having such an experiment of his power and glory, will needs know, Whither now he will restore the Kingdom to Israel, which the Romans had lately taken from them, Acts 1.6, 7. And the two favourites, James and John, expecting such a Kingdom now to be Set up, put in betimes,
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(7) part (DIV2)
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and bespake high places under him in it;
and bespoke high places under him in it;
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(7) part (DIV2)
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That the one may sit on his right hand, and the other on his left in this Kingdom, (though it was their Mother, which they put upon it, to preferr the Petition;) yet that they had a hand in it, appeareth by the indignation the rest of the Disciples took against them for this their ambition:That the one may fit on his right hand, and the other on his left in this Kingdom, (though it was their Mother, which they put upon it, to prefer the Petition;) yet that they had a hand in it, appears by the Indignation the rest of the Disciples took against them for this their ambition:
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(7) part (DIV2)
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Christ lik't neither of these suits, and therefore answers both accordingly;
christ liked neither of these suits, and Therefore answers both accordingly;
np1 vvd dx pp-f d n2, cc av vvz av-d av-vvg;
(7) part (DIV2)
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To the former, Non est vestrum: To the latter, Non est meum: To the former, It is not for you to know the times,
To the former, Non est Vestrum: To the latter, Non est meum: To the former, It is not for you to know the times,
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(7) part (DIV2)
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and the seasons, which the Father hath kept in his own power: and the seasons, which the Father hath kept in his own power:
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To the latter, To sit on my right hand, and on my left, is not mine to give;
To the latter, To fit on my right hand, and on my left, is not mine to give;
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(7) part (DIV2)
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but it shall be given to those, for whom it is prepared, Mat. 20.23.but it shall be given to those, for whom it is prepared, Mathew 20.23.
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(7) part (DIV2)
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Again, in other cases, he is pleased to over-grant the Petitions of his servants, and to give them abundantly, beyond their own asking,
Again, in other cases, he is pleased to over-grant the Petitions of his Servants, and to give them abundantly, beyond their own asking,
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(7) part (DIV2)
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as in the instances before given, and in the Text, The Lord doth not immediately take away the Prophets soule, at his request,
as in the instances before given, and in the Text, The Lord does not immediately take away the prophets soul, At his request,
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but reserves it in his body for a time, till they had done some more work, which he had for them to doe;
but reserves it in his body for a time, till they had done Some more work, which he had for them to do;
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And then he takes up both his soule and body, in a wonderfull manner into Heaven, in a fiery Charriot, 2 Kings 2.11.
And then he Takes up both his soul and body, in a wonderful manner into Heaven, in a fiery Chariot, 2 Kings 2.11.
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(7) part (DIV2)
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I conclude this Petition of the Prophet, and my discourse upon it, in the words of the Prayer of the Church, set forth,
I conclude this Petition of the Prophet, and my discourse upon it, in the words of the Prayer of the Church, Set forth,
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and commended to us, in our despised Liturgy, as the conclusion of the Prayers of the second Service.
and commended to us, in our despised Liturgy, as the conclusion of the Prayers of the second Service.
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(7) part (DIV2)
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O Lord, which knowest our necessities before we ask; and our ignorance in asking;
Oh Lord, which Knowest our necessities before we ask; and our ignorance in asking;
uh n1, r-crq vv2 po12 n2 c-acp pns12 vvb; cc po12 n1 p-acp vvg;
(7) part (DIV2)
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we beseech thee have compassion upon our infirmities, and those things which for our blindness we cannot ask;
we beseech thee have compassion upon our infirmities, and those things which for our blindness we cannot ask;
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or, for our unworthiness we dare not, vouchsafe to give us, for the worthiness of thy Sonne Jesus Christ our Lord, to whom with thee,
or, for our unworthiness we Dare not, vouchsafe to give us, for the worthiness of thy Son jesus christ our Lord, to whom with thee,
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and the holy Spirit, three Persons, and one God blessed for ever, he all Honour and Power, Prayse and Glory (as is most due) for evermore, Amen. FINIS.and the holy Spirit, three Persons, and one God blessed for ever, he all Honour and Power, Praise and Glory (as is most due) for evermore, Amen. FINIS.
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