The duty and benefit of submission to the will of God in afflictions discovered in two sermons delivered upon a special occasion at Stapleford in Leicester-shire / by John Cave ...
So that we are not only born to Trouble by the common condition of our Nature (which like the Earth that the Lord hath cursed, brings forth nothing but Briers and Thorns) but also born again to it in the State of our Christianity, and trained up in the School of Crosses and Afflictions, under the Discipline of our heavenly Master.
So that we Are not only born to Trouble by the Common condition of our Nature (which like the Earth that the Lord hath cursed, brings forth nothing but Briers and Thorns) but also born again to it in the State of our Christianity, and trained up in the School of Crosses and Afflictions, under the Discipline of our heavenly Master.
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and the strongest Consolations, in the most needful time of our Distress, by setting before us a Joy unspeakable, and over-balancing our light Afflictions with a more exceeding weight of Glory, exhorting us to Patience by his Precepts,
and the Strongest Consolations, in the most needful time of our Distress, by setting before us a Joy unspeakable, and overbalancing our Light Afflictions with a more exceeding weight of Glory, exhorting us to Patience by his Precepts,
and perswading us to it by his Promises, but more especially instructing us therein by his own most exemplary Submission and Resignation of Mind to the Will of his Father. And his great Apostle, having in the foregoing Chapter, reckoned up in order several eminent Patterns of Faith and Patience, in the beginning of this points,
and persuading us to it by his Promises, but more especially instructing us therein by his own most exemplary Submission and Resignation of Mind to the Will of his Father. And his great Apostle, having in the foregoing Chapter, reckoned up in order several eminent Patterns of Faith and Patience, in the beginning of this points,
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animating us by the Example of his victorious Patience, to a passive Fortitude and Courage in our sharpest fight of Afflictions, to an unwearied Perseverance in the roughest ways of Vertue.
animating us by the Exampl of his victorious Patience, to a passive Fortitude and Courage in our Sharpest fight of Afflictions, to an unwearied Perseverance in the Roughest ways of Virtue.
Look unto him, not only to admire, but to imitate the Resolution and Invincibility of his Spirit, that you may not sink under the Cross which he endured, nor be over-whelmed with the Shame which he despised; for to this very end and purpose you are to consider him that endured such Contradiction of Sinners against himself, lest you be wearied and faint in your Minds.
Look unto him, not only to admire, but to imitate the Resolution and Invincibility of his Spirit, that you may not sink under the Cross which he endured, nor be overwhelmed with the Shame which he despised; for to this very end and purpose you Are to Consider him that endured such Contradiction of Sinners against himself, lest you be wearied and faint in your Minds.
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tho you labour under many Sorrows, and have more Sins to strive against, yet you have not resisted unto Blood; yet you live still, and may out-live all your Afflictions, unless you make them mortal by your own peevishness, which in themselves,
though you labour under many Sorrows, and have more Sins to strive against, yet you have not resisted unto Blood; yet you live still, and may outlive all your Afflictions, unless you make them Mortal by your own peevishness, which in themselves,
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and plainly discovers his fatherly Tenderness even in these Exercises of his Lordly Dominion, as it follows in the 6th, 7th, and 8th Verses of this Chapter; For whom the Lord loveth he chasteneth,
and plainly discovers his fatherly Tenderness even in these Exercises of his Lordly Dominion, as it follows in the 6th, 7th, and 8th Verses of this Chapter; For whom the Lord loves he Chasteneth,
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This Consideration, if any, methinks should ease our Hearts in Trouble, and keep us from fainting under God's Rebukes, viz. that his Chastisements are the Effects and Arguments of his Love and Good-will towards us, at least-wise if we endure them as becometh Children, with a dutiful Regret for the Sins, the Faults that procured them,
This Consideration, if any, methinks should ease our Hearts in Trouble, and keep us from fainting under God's Rebukes, viz. that his Chastisements Are the Effects and Arguments of his Love and Goodwill towards us, At leastwise if we endure them as Becometh Children, with a dutiful Regret for the Sins, the Faults that procured them,
our Apostle further demonstrates by a very argumentative Comparison, in the words of my Text, We have had Fathers of our Flesh, and we gave them Reverence;
our Apostle further demonstrates by a very argumentative Comparison, in the words of my Text, We have had Father's of our Flesh, and we gave them reverence;
these Fathers corrected and punished us as they saw occasion, sometimes with-holding their Favours, otherwhiles taking away our Toys and Vanities, the Entertainments of our childish Affections;
these Father's corrected and punished us as they saw occasion, sometime withholding their Favours, otherwhiles taking away our Toys and Vanities, the Entertainments of our childish Affections;
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Shall we not much rather be in Subjection to this heavenly Father? who is infinitely more excellent in himself, in his Wisdom, Power, and Goodness, who is the Author of our more noble part, the Soul,
Shall we not much rather be in Subjection to this heavenly Father? who is infinitely more excellent in himself, in his Wisdom, Power, and goodness, who is the Author of our more noble part, the Soul,
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after a troublesome dying Life, which is implied in the last word of my Text, Live. Shall we not much rather be in Subjection to the Father of Spirits, and live?
After a troublesome dying Life, which is implied in the last word of my Text, Live. Shall we not much rather be in Subjection to the Father of Spirits, and live?
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1st, We are taught the Duty of Children's Submission to their immediate and proper Parents, viz. That they ought to own and honour their Authority, in their Corrections, as well as in their Commands or Instructions.
1st, We Are taught the Duty of Children's Submission to their immediate and proper Parents, viz. That they ought to own and honour their authority, in their Corrections, as well as in their Commands or Instructions.
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equally bearing the Smiles and Frowns of their comforting, and their chastning Love, and overcoming those Evils by suffering, to which they might not oppose an active Force.
equally bearing the Smiles and Frowns of their comforting, and their chastening Love, and overcoming those Evils by suffering, to which they might not oppose an active Force.
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For the Law of Nature, and Nations, as well as the Law of God, in the fifth Commandment, teach us the same that Ben-Sirach doth, The Lord hath given the Father Honour,
For the Law of Nature, and nations, as well as the Law of God, in the fifth Commandment, teach us the same that Ben-Sirach does, The Lord hath given the Father Honour,
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but for the most part, the effect of his Love too, Children are not to bear it only as a Burden, but to receive it as a Blessing, as a means to secure that their filial Obedience and Reverence, to which God hath made so many,
but for the most part, the Effect of his Love too, Children Are not to bear it only as a Burden, but to receive it as a Blessing, as a means to secure that their filial obedience and reverence, to which God hath made so many,
And the same Reasons of Subjection will hold, if not improve, in reverence to a more common Father, the Governour of a larger Family; yet in a sense the Father of our Flesh too,
And the same Reasons of Subjection will hold, if not improve, in Reverence to a more Common Father, the Governor of a larger Family; yet in a sense the Father of our Flesh too,
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yea for Conscience sake, and by virtue of our Subjection unto the Father of Spirits, who hath placed us (only with a reserve for his own Prerogative) under his Dominion and Jurisdiction.
yea for Conscience sake, and by virtue of our Subjection unto the Father of Spirits, who hath placed us (only with a reserve for his own Prerogative) under his Dominion and Jurisdiction.
II. That it is the Duty of all Mankind, especially of us Christians, to be in Subjection to God the common Father, and chief of all the Tribes and Families.
II That it is the Duty of all Mankind, especially of us Christians, to be in Subjection to God the Common Father, and chief of all the Tribes and Families.
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1. Touching the nature and extent of this Subjection, it must be of a vast Latitude, not only exceeding broad, as God's Commandments, but as his Corrections too, embracing every Law, and kissing every Rod of his, complying with all the Ends of his Providence, so far as he is pleased to notify them to us, being equally disposed to do,
1. Touching the nature and extent of this Subjection, it must be of a vast Latitude, not only exceeding broad, as God's commandments, but as his Corrections too, embracing every Law, and kissing every Rod of his, complying with all the Ends of his Providence, so Far as he is pleased to notify them to us, being equally disposed to do,
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But in my Text, it hath respect to the suffering part principally, if not only, to our bearing those Afflictious which God sends sometimes to humble us for our Sins past, sometimes to check a growing Vice,
But in my Text, it hath respect to the suffering part principally, if not only, to our bearing those Afflictious which God sends sometime to humble us for our Sins past, sometime to check a growing Vice,
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Estius indeed renders it actively, nonne subjiciemus nos ipsos? shall we not subject our selves? But then the meaning will not be, that we should make,
Estius indeed renders it actively, nonne subjiciemus nos ipsos? shall we not Subject our selves? But then the meaning will not be, that we should make,
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or lay on, our own Burdens, but that we should bow and stoop to God's Impositions. For Afflictions considered formally, in themselves, are Oppressions and Distresses of Nature, and so evil;
or lay on, our own Burdens, but that we should bow and stoop to God's Impositions. For Afflictions considered formally, in themselves, Are Oppressions and Distresses of Nature, and so evil;
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And therefore Tormenta à me abesse velim, said the great Stoick himself, I am not in love with Torments, I do not desire Crosses, Sed si sustinenda fuerint, ut me in illis fortiter, animose, honestè geram opiabo;
And Therefore Tormenta à me abesse velim, said the great Stoic himself, I am not in love with Torments, I do not desire Crosses, said si sustinenda fuerint, ut me in illis fortiter, animose, honestè geram opiabo;
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And again, Blessed is he that feareth always, saith the same wise King; for Distrust is the Sinew of Wisdom, Et bonum est timere omnia ut nihil timeamus;
And again, Blessed is he that fears always, Says the same wise King; for Distrust is the Sinew of Wisdom, Et bonum est timere omnia ut nihil timeamus;
This Caution the Stoicks called, NONLATINALPHABET, A prudent declining of any hurtful thing. And although to some this seems a distrust of God's Providence;
This Caution the Stoics called,, A prudent declining of any hurtful thing. And although to Some this seems a distrust of God's Providence;
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yet our Apostle assures us it may be an Act of Faith, in the foregoing Chapter. By Faith Moses when he was born, was hid three Months of his Parents, to escape the Fury of Pbaraoh.
yet our Apostle assures us it may be an Act of Faith, in the foregoing Chapter. By Faith Moses when he was born, was hid three Months of his Parents, to escape the Fury of Pbaraoh.
We, who are at best but God's adopted Children, who are what we are merely by his Grace, and of our selves have no Sufficiency, either to do or suffer as we ought, may well pray with his natural and only begotten Son, that if it be possible, the bitter Cup may pass from us.
We, who Are At best but God's adopted Children, who Are what we Are merely by his Grace, and of our selves have no Sufficiency, either to do or suffer as we ought, may well pray with his natural and only begotten Son, that if it be possible, the bitter Cup may pass from us.
It is true, since God hath been often pleased to work that Good by Affliction, which other mere gentle Methods would not effect, we ought to pray rather that he should punish us here,
It is true, since God hath been often pleased to work that Good by Affliction, which other mere gentle Methods would not Effect, we ought to pray rather that he should Punish us Here,
but the Depravation of our Natures. It was for this senslessness that God rebuked the Israelites; Strangers have devoured his Strength, and he knoweth it not;
but the Depravation of our Nature's. It was for this senselessness that God rebuked the Israelites; Strangers have devoured his Strength, and he Knoweth it not;
It seems to be a higher degree of Impiety to turn God's Judgments, than his Grace, into Wantonness; and therefore when the Hand of God is lifted up against a Nation,
It seems to be a higher degree of Impiety to turn God's Judgments, than his Grace, into Wantonness; and Therefore when the Hand of God is lifted up against a nation,
1. In choosing Affliction and Misery of any kind rather than the least Sin. Though we are not to seek the Cross; yet we are not to go out of God 's way to shunit:
1. In choosing Affliction and Misery of any kind rather than the least Sin. Though we Are not to seek the Cross; yet we Are not to go out of God is Way to shunit:
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for we must chearfully part with our Peace, our Ease, our Estates, yea our very Lives, rather than protect and secure them by any unlawful Practices, by any sinful Compliances, or Oppositions, either denying the Truths, or resisting the Ordinance of God, either deserting our Religion, or fighting in the defence of it under any false Colours, or any lawless Conduct.
for we must cheerfully part with our Peace, our Ease, our Estates, yea our very Lives, rather than Pact and secure them by any unlawful Practices, by any sinful Compliances, or Oppositions, either denying the Truths, or resisting the Ordinance of God, either deserting our Religion, or fighting in the defence of it under any false Colours, or any lawless Conduct.
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And, Whosoever resisteth the Power, saith our great Apostle, resisteth the Ordinance of God; and they that resist, shall receive to themselves Damnation.
And, Whosoever Resisteth the Power, Says our great Apostle, Resisteth the Ordinance of God; and they that resist, shall receive to themselves Damnation.
and of the late Author of the Life of Julian: for here we are plainly taught that Disloyalty to our King, is altogether inconsistent with Subjection to our God; that the Powers of Earth, are the Ordinance of Heaven;
and of the late Author of the Life of Julian: for Here we Are plainly taught that Disloyalty to our King, is altogether inconsistent with Subjection to our God; that the Powers of Earth, Are the Ordinance of Heaven;
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Wherefore it hath been the constant Practice of all good Christians, where they could not escape the effects of their Prince's Displeasure either by Obedience,
Wherefore it hath been the constant Practice of all good Christians, where they could not escape the effects of their Prince's Displeasure either by obedience,
I shall give you one remarkable Instance, and that is their Practice of Equivocation and mental Reservation, using words of a double sense to cloud and conceal the Truth,
I shall give you one remarkable Instance, and that is their Practice of Equivocation and mental Reservation, using words of a double sense to cloud and conceal the Truth,
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reserving in his Mind, of Baal, or of Apollo; which Speech and Reservation put together, make up an intire Sentence, I am no Priest of Baal, or of Apollo. Again, they will endeavour to cover Treason by saying they had no design against the Life of the King; reserving in their Minds, of France. Such Lies, under other names, do they make their Refuge in times of Danger.
reserving in his Mind, of Baal, or of Apollo; which Speech and Reservation put together, make up an entire Sentence, I am no Priest of Baal, or of Apollo. Again, they will endeavour to cover Treason by saying they had no Design against the Life of the King; reserving in their Minds, of France. Such Lies, under other names, do they make their Refuge in times of Danger.
Whether he was the Christ? how readily might he have answered, I am not, with this Refervation, such as ye look for? and his Apostles and Martyrs when they were questioned,
Whither he was the christ? how readily might he have answered, I am not, with this Refervation, such as you look for? and his Apostles and Martyrs when they were questioned,
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Whether they were Christians? how eafily might they have replied, we are not, reserving only in their Minds, such as ye slander us to be? but they durst not practise these Shifts:
Whither they were Christians? how Easily might they have replied, we Are not, reserving only in their Minds, such as you slander us to be? but they durst not practise these Shifts:
nor must we shun Misery by running into Sin, chusing Afflictions with the People of God, rather than all the Pleasures and Prosperity of the wicked. But,
nor must we shun Misery by running into since, choosing Afflictions with the People of God, rather than all the Pleasures and Prosperity of the wicked. But,
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It was good and pious Counsel that of Ben-Sirach; Let Tears fall upon the dead, and use Lamentations as he is worthy. Jesus wept over his Friend Lazarus. The Church lamented the Death of St. Stephen, and the Apostle Paul the dangerous sickness of his Epaphroditus.
It was good and pious Counsel that of Ben-Sirach; Let Tears fallen upon the dead, and use Lamentations as he is worthy. jesus wept over his Friend Lazarus. The Church lamented the Death of Saint Stephen, and the Apostle Paul the dangerous sickness of his Epaphroditus.
yet there must be a mean in this, Lachrymandum est, sed non plorandum, we must weep under our Father's Rod, but not complain of his Severity, which is a further Instance of our Patience and Submission to God's Will. For,
yet there must be a mean in this, Lachrymandum est, sed non plorandum, we must weep under our Father's Rod, but not complain of his Severity, which is a further Instance of our Patience and Submission to God's Will. For,
And shall we receive Good at the Hand of God, (and so much Good as we have done) and shall we not receive Evil? Shall we not patiently bear a little Affliction? not repining at the sharpness of God's Discipline,
And shall we receive Good At the Hand of God, (and so much Good as we have done) and shall we not receive Evil? Shall we not patiently bear a little Affliction? not repining At the sharpness of God's Discipline,
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but meekly kissing the Rod that strikes us, humbly acknowledging the Equity of our Father 's severest Chastnings, that all his Ways are equal, and that in Righteousness he doth afflict us, that our own Ini quities have wrought Evil to us, and that the Moths, which fret and consumeo ur Garments, have their Being and Nourishment from them:
but meekly kissing the Rod that strikes us, humbly acknowledging the Equity of our Father is Severest Chastenings, that all his Ways Are equal, and that in Righteousness he does afflict us, that our own Ini quities have wrought Evil to us, and that the Moths, which fret and consumeo ur Garments, have their Being and Nourishment from them:
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which is another good Evidence of our Submission to the Divine Disposals and Punishments. 3. Our Subjection in some Cases must shew it self, not only by a Resignation,
which is Another good Evidence of our Submission to the Divine Disposals and Punishments. 3. Our Subjection in Some Cases must show it self, not only by a Resignation,
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and yielding up of our Wills to the Will of God, and by an owning all Manifestations of his Justice, but by a Submission of our Ʋnderstandings to his infinite Wisdom, and resting satisfied in the most mysterious and hidden ways of his Providence, such as his distressing the Vertuous, and prospering the Ungodly.
and yielding up of our Wills to the Will of God, and by an owning all Manifestations of his justice, but by a Submission of our Ʋnderstandings to his infinite Wisdom, and resting satisfied in the most mysterious and hidden ways of his Providence, such as his distressing the Virtuous, and prospering the Ungodly.
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In like manner the Dealings and Proceedings of Almighty God, even those which are most intricate and involved, want not their reasonable Considerations to move and rest upon.
In like manner the Dealings and Proceedings of Almighty God, even those which Are most intricate and involved, want not their reasonable Considerations to move and rest upon.
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and by this humbling of our Reason, this confining of our Spirits within their proper Sphere of Knowledg, we give a farther Testimony of our Subjection to the Father of them, which yet is compleated.
and by this humbling of our Reason, this confining of our Spirits within their proper Sphere of Knowledge, we give a farther Testimony of our Subjection to the Father of them, which yet is completed.
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but in a towardly learning its Lessons; learning to be less sensual, and more heavenly-minded; less dejected with Adversity, and more humble in Prosperity;
but in a towardly learning its Lessons; learning to be less sensual, and more heavenly-minded; less dejected with Adversity, and more humble in Prosperity;
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This is that worthy Fruit of Repentance which our blessed Saviour, in the third of St. Matthew, would have us to bring forth: This is the Work which God expects from us when his Rod is shaken over us,
This is that worthy Fruit of Repentance which our blessed Saviour, in the third of Saint Matthew, would have us to bring forth: This is the Work which God expects from us when his Rod is shaken over us,
or laid upon us in any sore Calamity publick or personal, even to consider our Ways, that is, our Omissions, our Actions, our Passions, what we have done,
or laid upon us in any soar Calamity public or personal, even to Consider our Ways, that is, our Omissions, our Actions, our Passion, what we have done,
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they have made their Faces harder than a Rock, they have refused to return. Whoso is wise, and will observe these things, whoso will take warning by these Directions,
they have made their Faces harder than a Rock, they have refused to return. Whoso is wise, and will observe these things, whoso will take warning by these Directions,
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and these Examples, to repent of, and reform the Evils and Errors of their Lives; They shall understand the loving-Kindness of the Lord, even under the shew of his Displeasure.
and these Examples, to Repent of, and reform the Evils and Errors of their Lives; They shall understand the loving-Kindness of the Lord, even under the show of his Displeasure.
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And, because this is a large Field, I shall confine my self both for Proof and Reasons to the words of my Text, and the foregoing Verses of this Chapter; and I doubt not but it will plainly appear that every Christian, every adopted Child of God, as well as the proper Son, our blessed Saviour, ought to learn Obedience by the things which he suffers;
And, Because this is a large Field, I shall confine my self both for Proof and Reasons to the words of my Text, and the foregoing Verses of this Chapter; and I doubt not but it will plainly appear that every Christian, every adopted Child of God, as well as the proper Son, our blessed Saviour, ought to Learn obedience by the things which he suffers;
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I shall only suggest this to you for a further Confirmation and Commendation thereof, viz. That the Chastnings and Afflictions, which the Apostle here hath respect unto,
I shall only suggest this to you for a further Confirmation and Commendation thereof, viz. That the Chastenings and Afflictions, which the Apostle Here hath respect unto,
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and which are to be born with so much Contentment, and Submission, were of a peculiar and extraordinary nature, such as God hath never yet tried any of us withal, Persecutions and cruel Usages, the loss of Goods and good Name,
and which Are to be born with so much Contentment, and Submission, were of a peculiar and extraordinary nature, such as God hath never yet tried any of us withal, Persecutions and cruel Usages, the loss of Goods and good Name,
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as we may infer from some Passages in the tenth Chapter of this Epistle, as Cruel Mockings, no doubt, Scourgings, Bonds, Imprisonments, as those we read of in the latter end of the eleventh Chapter, and all for Righteousness sake, for believing in Jesus, and doing the Will of God: Persecutions only short,
as we may infer from Some Passages in the tenth Chapter of this Epistle, as Cruel Mockings, no doubt, Scourgings, Bonds, Imprisonments, as those we read of in the latter end of the eleventh Chapter, and all for Righteousness sake, for believing in jesus, and doing the Will of God: Persecutions only short,
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if short at all, of those in the following Ages, when Children were snatched out of the Arms of their pittiful Parents, their Brains dashed out against the Stones before their Faces, their best Friends buried in Fires, or banished into strange places.
if short At all, of those in the following Ages, when Children were snatched out of the Arms of their pitiful Parents, their Brains dashed out against the Stones before their Faces, their best Friends buried in Fires, or banished into strange places.
Such as these were the Primitive Persecutions, such as these were the Losses, Trials, Chastnings, the Apostle endeavours to fortify his Hebrews against, and to support them under:
Such as these were the Primitive Persecutions, such as these were the Losses, Trials, Chastenings, the Apostle endeavours to fortify his Hebrews against, and to support them under:
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if not a more effectual Influence upon ours, to administer Strength, Courage and Comfort to us, in the more ordinary Calamities of our Lives, the milder Corrections of the Father of Spirits.
if not a more effectual Influence upon ours, to administer Strength, Courage and Comfort to us, in the more ordinary Calamities of our Lives, the milder Corrections of the Father of Spirits.
if I then be a Father, where's mine Honour? where's your child-like Deportment? your chearful Submission to my Will? You know, 1. That a Father hath right and power to give Laws to,
if I then be a Father, where's mine Honour? where's your childlike Deportment? your cheerful Submission to my Will? You know, 1. That a Father hath right and power to give Laws to,
2. He hath Kindness and Bowels to mitigate the Rigor of Law, and to temper his Discipline according to the different Capacities and Infirmities of his Children:
2. He hath Kindness and Bowels to mitigate the Rigor of Law, and to temper his Discipline according to the different Capacities and Infirmities of his Children:
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according to that gracious Promise, I will be with thee in Trouble to deliver thee: Many are the Afflictions of the Righteous, but God delivereth himout of them all.
according to that gracious Promise, I will be with thee in Trouble to deliver thee: Many Are the Afflictions of the Righteous, but God Delivereth himout of them all.
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Until the Storms and Winds came, the House built upon the Sand, seemed to stand as firm and secure as that upon the Rock: and give me leave by way of further Illustration, to tell you, That Christian Virtue resembleth two remarkable Plants, which I have sometimes taken special notice of, one of which casts a most fragrant strong Perfume in the Night;
Until the Storms and Winds Come, the House built upon the Sand, seemed to stand as firm and secure as that upon the Rock: and give me leave by Way of further Illustration, to tell you, That Christian Virtue resembles two remarkable Plants, which I have sometime taken special notice of, one of which Cast a most fragrant strong Perfume in the Night;
and the other also (of no less contrary Complexion to its fellows, as if it rejoyced at what they mourn for, the Sun's setting) is never seen to blow and shew its Flowers before the Evening.
and the other also (of no less contrary Complexion to its Fellows, as if it rejoiced At what they mourn for, the Sun's setting) is never seen to blow and show its Flowers before the Evening.
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And suitable to our purpose, is what the Wisdom of that sage Heathen, Seneca, observed, Magnum exemplum nisi mala fortuna non invenit, that none have been so eminently and exemplarily virtuous, as those that have been signally unfortunate: and he instanceth in Socrates, and declares that the Trial of his Constancy and Equanimity by a violent suffering of Death, made him a truly great Man: Circuta magnum Socratem fecit.
And suitable to our purpose, is what the Wisdom of that sage Heathen, Senecca, observed, Magnum exemplum nisi mala fortuna non invenit, that none have been so eminently and exemplarily virtuous, as those that have been signally unfortunate: and he Instanceth in Socrates, and declares that the Trial of his Constancy and Equanimity by a violent suffering of Death, made him a truly great Man: Circuta magnum Socrates fecit.
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and the chearful bearing of the Cross, is the express Condition and the peculiar Character of our Christianity, of our spiritual Sonship or new Birth unto Righteousness. And therefore before those Errours and Corruptions, which we properly call Popery, had invaded the Church, the Figure of the Cross was assumed for the Badg of their Profession,
and the cheerful bearing of the Cross, is the express Condition and the peculiar Character of our Christianity, of our spiritual Sonship or new Birth unto Righteousness. And Therefore before those Errors and Corruptions, which we properly call Popery, had invaded the Church, the Figure of the Cross was assumed for the Badge of their Profession,
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and the Ensign of their Spiritual Warfare, the Pledg of their constant adherence to a crucified Saviour, as it is used by us at this day in the Office of Baptism.
and the Ensign of their Spiritual Warfare, the Pledge of their constant adherence to a Crucified Saviour, as it is used by us At this day in the Office of Baptism.
Hence it is that many good Men have petitioned for Crosses, as thinking them the necessary Attestations of their Sonship, and means of Assimilation unto their Elder Brother.
Hence it is that many good Men have petitioned for Crosses, as thinking them the necessary Attestations of their Sonship, and means of Assimilation unto their Elder Brother.
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4. He is not only the Father of our Flesh (for in and by him we live, move and have our natural Being, and from his Blessing we derive all the Comforts of it) but he is the Father of our Spirits too, and that by a more immediate Generation:
4. He is not only the Father of our Flesh (for in and by him we live, move and have our natural Being, and from his Blessing we derive all the Comforts of it) but he is the Father of our Spirits too, and that by a more immediate Generation:
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and therefore must needs have an infinite Fulness (if I may so express it) and Perfection of Spirit in himself, infinite Power, Wisdom, Justice and Mercy; and therefore the highest degrees of Reverence, of Love and Fear, are due to his Supremacy of Nature, and,
and Therefore must needs have an infinite Fullness (if I may so express it) and Perfection of Spirit in himself, infinite Power, Wisdom, justice and Mercy; and Therefore the highest Degrees of reverence, of Love and fear, Are due to his Supremacy of Nature, and,
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If I be a Master, where is my Fear? Shall we not pay that Homage to the Father of the whole Creation, to the Soveraign Master of all the World, which the Subjects of Families and Kingdoms upon Earth yield willingly to their respective Lords? Nay, shall not the degrees of our Obedience and Submission bear some Proportion to the Pre-eminency of the Divine Power and Authority?
If I be a Master, where is my fear? Shall we not pay that Homage to the Father of the Whole Creation, to the Sovereign Master of all the World, which the Subject's of Families and Kingdoms upon Earth yield willingly to their respective lords? Nay, shall not the Degrees of our obedience and Submission bear Some Proportion to the Preeminence of the Divine Power and authority?
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or the Father of our Spirits, who cuts off the Spirit of Princes? St. Austin 's Rule is a safe Direction, Non debet minor Potestas irasci, si major praelata sit, and we must stand most in awe of him that hath the greatest Power and Right of Rule.
or the Father of our Spirits, who cuts off the Spirit of Princes? Saint Austin is Rule is a safe Direction, Non debet minor Potestas Irascible, si Major praelata sit, and we must stand most in awe of him that hath the greatest Power and Right of Rule.
but the Father of Spirits hath Potestatem vitae & necis, the Power of Life and Death over all his Children, He bringeth to the Gates of Hell, and he bringeth back again.
but the Father of Spirits hath Potestatem vitae & necis, the Power of Life and Death over all his Children, He brings to the Gates of Hell, and he brings back again.
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And this further obligeth us to a patient bearing of his Will in our own Sickness, our own darkest Walks in the Valley of the Shadow of Death, and also in the last departure of our dearest Friends and Relatives,
And this further obliges us to a patient bearing of his Will in our own Sickness, our own Darkest Walks in the Valley of the Shadow of Death, and also in the last departure of our dearest Friends and Relatives,
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but who knows the Power of thine Anger, saith David? who knows what degrees of Torment the Wrath of an incensed God can kindle after Death? Temporal Judgments are to the wicked but the beginning of Sorrows,
but who knows the Power of thine Anger, Says David? who knows what Degrees of Torment the Wrath of an incensed God can kindle After Death? Temporal Judgments Are to the wicked but the beginning of Sorrows,
such are all temporal Punishments (saith the excellent Bishop Brownrig ) they are but the Ashes of the Furnace of Hell Fire, not to be compared to those everlasting Torments.
such Are all temporal Punishments (Says the excellent Bishop Brownrig) they Are but the Ashes of the Furnace of Hell Fire, not to be compared to those everlasting Torments.
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A patient bearing of those Afflictions with which God chastens his Children and Servants in this Life, is one good way to escape that Wrath, which he reserves for his Enemies in the next.
A patient bearing of those Afflictions with which God chastens his Children and Servants in this Life, is one good Way to escape that Wrath, which he reserves for his Enemies in the next.
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Thus have I shewed you briefly what good reason we have to be subject to the Father of Spirits, rather than to the Fathers of our Flesh, our natural or civil Parents, in regard of the greater Absoluteness and Latitude of his Dominion.
Thus have I showed you briefly what good reason we have to be Subject to the Father of Spirits, rather than to the Father's of our Flesh, our natural or civil Parents, in regard of the greater Absoluteness and Latitude of his Dominion.
This seems to be implied in our Apostle's present Argument in the very next Verse to my Text; They verily, (that is, the Fathers of our Flesh) for a few days chastned us.
This seems to be implied in our Apostle's present Argument in the very next Verse to my Text; They verily, (that is, the Father's of our Flesh) for a few days chastened us.
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as he hath a more compleat and absolute Right of Dominion over us, so he hath an infinitely more tender Love and Kindness for us, than the Fathers of our Flesh have:
as he hath a more complete and absolute Right of Dominion over us, so he hath an infinitely more tender Love and Kindness for us, than the Father's of our Flesh have:
This is implied in their proper Characters and distinctions, Fathers of our Flesh, and Father of Spirits. This bespeaks place by his very Name and Title, which bears Signatures of Goodness, altogether as illustrious as those of Power, which you have seen displayed.
This is implied in their proper Characters and Distinctions, Father's of our Flesh, and Father of Spirits. This bespeaks place by his very Name and Title, which bears Signatures of goodness, altogether as illustrious as those of Power, which you have seen displayed.
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2. The Preheminence of God's Paternal Affection, and the Advantage of his Discipline, is more plainly represented in the last word of my Text, Live, and in the Explication of it by those following words, They indeed for a few days chastned us after their Pleasure, but he for our Profit.
2. The Pre-eminence of God's Paternal Affection, and the Advantage of his Discipline, is more plainly represented in the last word of my Text, Live, and in the Explication of it by those following words, They indeed for a few days chastened us After their Pleasure, but he for our Profit.
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and therefore accordingly orders them pro jucundis aptissima quae { que } profitable instead of pleasant things, sometimes wholsom Wormwood instead of luscious Honey.
and Therefore accordingly order them Pro jucundis aptissima Quae { que } profitable instead of pleasant things, sometime wholesome Wormwood instead of luscious Honey.
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The same Wisdom and Goodness which denies us those things we like, because they are hurtful for us, doth upon the very same reason give us those distastful things which he sees profitable.
The same Wisdom and goodness which Denies us those things we like, Because they Are hurtful for us, does upon the very same reason give us those distasteful things which he sees profitable.
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and God suffers wicked Men, whom the Psalmist compares to Plowers, (or any other Harassers of our Ease and Content) no longer to make Furrows upon the Backs, or rather upon the Hearts of his Servants,
and God suffers wicked Men, whom the Psalmist compares to Plowers, (or any other Harassers of our Ease and Content) no longer to make Furrows upon the Backs, or rather upon the Hearts of his Servants,
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or rather of the Discomposures of their Instruments, and therefore resolves that he will not contend for ever, neither be always wrath, lest the Spirit should fail before him,
or rather of the Discomposures of their Instruments, and Therefore resolves that he will not contend for ever, neither be always wrath, lest the Spirit should fail before him,
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but he punisheth us less than our Iniquities deserve, and hath promised to lay no more upon us than we are able to bear, and that we shall not be tempted above our Strength.
but he Punisheth us less than our Iniquities deserve, and hath promised to lay no more upon us than we Are able to bear, and that we shall not be tempted above our Strength.
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so much as in a hard thought, of the Rigor of his Discipline? Especially if we consider that he is altogether as much a Father when he corrects, as when he cherisheth us;
so much as in a hard Thought, of the Rigor of his Discipline? Especially if we Consider that he is altogether as much a Father when he corrects, as when he Cherishes us;
lest they should take them from himself, and draw down their Affections from things above. Some he continues in this World to declare the Works of the Lord, and others he takes out of it to rest from their own Labours.
lest they should take them from himself, and draw down their Affections from things above. some he continues in this World to declare the Works of the Lord, and Others he Takes out of it to rest from their own Labours.
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And the Wisdom of the Divine Providence is seen as well in sending Winter, as Summer, Autumn as Spring, foul Weather as fair, Adversity as Prosperity, Sickness as Health, and Death as Life.
And the Wisdom of the Divine Providence is seen as well in sending Winter, as Summer, Autumn as Spring, foul Weather as fair, Adversity as Prosperity, Sickness as Health, and Death as Life.
Prosperity is the Blessing of the Old Testament, Adversity of the New, which carrieth the greater Benediction, and the clearer Revelation of God's Favour.
Prosperity is the Blessing of the Old Testament, Adversity of the New, which Carrieth the greater Benediction, and the clearer Revelation of God's Favour.
and that for suffering Death, he was crowned with Immortality, resolved to take all his Disciples and Servants to the Fellowship of the same Sufferings, that they might have a Participation of his Glory.
and that for suffering Death, he was crowned with Immortality, resolved to take all his Disciples and Servants to the Fellowship of the same Sufferings, that they might have a Participation of his Glory.
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and Death it self is an inlet to immortal Life, which would bring me to the Conclusion of my Text and Sermon, the great and last end and benefit of all our Crosses, or rather of our patient bearing of them, everlasting Rest, and Exemption from Trouble in the Life to come. But it will not be amiss, not only for the vindicating of God's Justice,
and Death it self is an inlet to immortal Life, which would bring me to the Conclusion of my Text and Sermon, the great and last end and benefit of all our Crosses, or rather of our patient bearing of them, everlasting Rest, and Exemption from Trouble in the Life to come. But it will not be amiss, not only for the vindicating of God's justice,
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but also for the Exaltation of his Mercy, to shew in several Instances, what good Ends, though subordinate to this great one, he propounds to himself in his most severe Chastnings. One good End is,
but also for the Exaltation of his Mercy, to show in several Instances, what good Ends, though subordinate to this great one, he propounds to himself in his most severe Chastenings. One good End is,
and in the time of Adversity consider, what and how great our Sins are which have overcast our Heaven, darkned the Light of God's Countenance, and made our Face foul with Weeping, as Job speaks.
and in the time of Adversity Consider, what and how great our Sins Are which have overcast our Heaven, darkened the Light of God's Countenance, and made our Face foul with Weeping, as Job speaks.
The Goodness of God indeed should lead us to Repentance; but such is the Disingenuity of our Natures, that we too often despise his Goodness, and force him either to leave us in our Sins, or punish us for them, which is the most merciful Cure that our Case will admit of.
The goodness of God indeed should led us to Repentance; but such is the Disingenuity of our Nature's, that we too often despise his goodness, and force him either to leave us in our Sins, or Punish us for them, which is the most merciful Cure that our Case will admit of.
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When God had taken away from Naomi her two Sons (though by an ordinary and usual Death) she concludes, and so should we in the like Case, that her Sins had deserved it,
When God had taken away from Naomi her two Sons (though by an ordinary and usual Death) she concludes, and so should we in the like Case, that her Sins had deserved it,
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2. As our Afflictions do in general admonish us of our Transgressions; so (as hath been already intimated) they point us to those particular Sins which provoke God's Displeasure.
2. As our Afflictions do in general admonish us of our Transgressions; so (as hath been already intimated) they point us to those particular Sins which provoke God's Displeasure.
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Their close Imprisonment taught them what it was to cast their Brother into a desolate Pit. And the Wise-man observes, that the turning of the Egyptian Waters into Blood, was a manifest Reproof of that cruel Commandment for the murdering of the Hebrew Infants.
Their close Imprisonment taught them what it was to cast their Brother into a desolate Pit. And the Wiseman observes, that the turning of the Egyptian Waters into Blood, was a manifest Reproof of that cruel Commandment for the murdering of the Hebrew Infants.
and adapts them not only to the Heinousness, but even the very specifick kind of our Crimes, which was observed by Quintus Curtius in the case of Bessus, who betrayed Darius. Scelesti haud rarò supplicia luunt ejusdem generis cum illis quae patrârunt flagitiis.
and adapts them not only to the Heinousness, but even the very specific kind of our Crimes, which was observed by Quintus Curtius in the case of Bessus, who betrayed Darius. Scelesti haud rarò supplicia luunt ejusdem Generis cum illis Quae patrârunt flagitiis.
We are by Nature Massa corrupta, Children of Wrath, being at best but like Gold and Silver in the Oar, till God puts us into his Fining-Pot, and his Furnace, yea after God's Grace hath renewed us in our first Conversion, we have many gross and drossy Intermixtures, which will not easily be cleansed off without a frequent Application of some searching Refiners; the Word of God indeed is an excellent one, Sanctify them by thy Truth, thy Word is Truth.
We Are by Nature Massa corrupta, Children of Wrath, being At best but like Gold and Silver in the Oar, till God puts us into his Fining-pot, and his Furnace, yea After God's Grace hath renewed us in our First Conversion, we have many gross and drossy Intermixtures, which will not Easily be cleansed off without a frequent Application of Some searching Refiners; the Word of God indeed is an excellent one, Sanctify them by thy Truth, thy Word is Truth.
and Righteousness, I mean, from the Tree of the Cross, that so we may comply and close with God's Merciful Purpose in afflicting us, saying with Elihu in all meekness,
and Righteousness, I mean, from the Tree of the Cross, that so we may comply and close with God's Merciful Purpose in afflicting us, saying with Elihu in all meekness,
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If I have done Iniquity, I will do no more. But, 2dly. Afflictions are sent for tryals of the Truth, and sincerity of our Graces, our Faith, Patience, and the like:
If I have done Iniquity, I will do no more. But, 2dly. Afflictions Are sent for trials of the Truth, and sincerity of our Graces, our Faith, Patience, and the like:
though it be tryed with Fire, might be found unto praise, and honour, and glory, saith St. Peter: and Tribulation worketh Patience, saith St. Paul. To both these, that of Minutius Felix seems to refer, Ʋt Aurum ignibus, sic nos discriminibus arguimur;
though it be tried with Fire, might be found unto praise, and honour, and glory, Says Saint Peter: and Tribulation works Patience, Says Saint Paul. To both these, that of Minutius Felix seems to refer, Ʋt Aurum ignibus, sic nos discriminibus arguimur;
But because we are sometimes apt to mistake our selves, our own Strength, as St. Peter once did, God in Mercy tries us to give us a right understanding of our selves, of the true Habit of our Minds.
But Because we Are sometime apt to mistake our selves, our own Strength, as Saint Peter once did, God in Mercy tries us to give us a right understanding of our selves, of the true Habit of our Minds.
The Sun of Prosperity puts out the Fire of Devotion, which is kindled and enflamed by the Antiperistasis of a Winter Blast, a bleak Season of Adversity.
The Sun of Prosperity puts out the Fire of Devotion, which is kindled and inflamed by the Antiperistasis of a Winter Blast, a bleak Season of Adversity.
Yea, when he takes away our Children, the dear Parts of our selves, the Off-sets of our Stock, he doth not only design the better Growth and Fruitfulness of our own Spiritual Life, by removing the Suckers of Piety and Virtue;
Yea, when he Takes away our Children, the dear Parts of our selves, the Off-sets of our Stock, he does not only Design the better Growth and Fruitfulness of our own Spiritual Life, by removing the Suckers of Piety and Virtue;
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and for his parts of Nature, Wit and Curiosity, and other great Advantages of Fortune, might be supposed to know as much as any mere Philosopher ) made this Observation, that no Wish was more frequent among Men,
and for his parts of Nature, Wit and Curiosity, and other great Advantages of Fortune, might be supposed to know as much as any mere Philosopher) made this Observation, that no Wish was more frequent among Men,
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that Nature hath not done us so great a Kindness in any thing, as in shortning our stay in this Life, that we may not contract too great an Intimacy with the World.
that Nature hath not done us so great a Kindness in any thing, as in shortening our stay in this Life, that we may not contract too great an Intimacy with the World.
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Habet has vices conditio mortalium, ut adversa ex secundis, ex secundis adversa nascantur; Such is the changeable State of us Sejourners upon Earth, that our Comforts breed Crosses,
Habet has vices Condition mortalium, ut adversa ex secundis, ex secundis adversa nascantur; Such is the changeable State of us Sejourners upon Earth, that our Comforts breed Crosses,
while we live in it, and to reconcile us to Death, our last Enemy, and to make us willing to follow our Friends into another World, who could not stay with us here,
while we live in it, and to reconcile us to Death, our last Enemy, and to make us willing to follow our Friends into Another World, who could not stay with us Here,
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6. Besides that particular and personal Good which God designeth us in our Chastisements, he reacheth the Benefit of our Example to others, and teacheth them Patience and Constancy by our Subjection to his Fatherly Discipline.
6. Beside that particular and personal Good which God designeth us in our Chastisements, he reaches the Benefit of our Exampl to Others, and Teaches them Patience and Constancy by our Subjection to his Fatherly Discipline.
And we are advised in this Chapter to consider our Saviour 's Endurance, for the fortifying of our selves, the Confirmation of our Courage and Patience, lest we be wearied and faint in our Minds.
And we Are advised in this Chapter to Consider our Saviour is Endurance, for the fortifying of our selves, the Confirmation of our Courage and Patience, lest we be wearied and faint in our Minds.
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as the comfortable Assurance and Expectation of a blessed Immortality? You have heard that the Father of Spirits projects many Benefits and Advantages to us in those Afflictions which seem most to express his Displeasure,
as the comfortable Assurance and Expectation of a blessed Immortality? You have herd that the Father of Spirits projects many Benefits and Advantages to us in those Afflictions which seem most to express his Displeasure,
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and to glory in Tribulations, as the Apostle speaks, is the Presage of future Joy, and that well-grounded Hope of Glory, which they excite in our Souls.
and to glory in Tribulations, as the Apostle speaks, is the Presage of future Joy, and that well-grounded Hope of Glory, which they excite in our Souls.
as you have heard derived from the Power and Goodness of God, this may supersede them all, How much rather shall we be in Subjection to the Father of Spirits,
as you have herd derived from the Power and goodness of God, this may supersede them all, How much rather shall we be in Subjection to the Father of Spirits,
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and live? Live longer and more comfortably in this World, live for ever in an Eternity of Health and Happiness in the next. Now, the God of all Grace, who hath called us to his Eternal Glory by Christ Jesus,
and live? Live longer and more comfortably in this World, live for ever in an Eternity of Health and Happiness in the next. Now, the God of all Grace, who hath called us to his Eternal Glory by christ jesus,
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after that ye have suffered a while, make you perfect, stablish, strengthen, settle you. To him be Glory and Dominion for ever and ever. Amen. FINIS.
After that you have suffered a while, make you perfect, establish, strengthen, settle you. To him be Glory and Dominion for ever and ever. Amen. FINIS.
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Lib. de Providentia prospera in plebem ac vilia ingenia deveniunt; at Calamitates Terrores { que } mortalium sub jugum mittere, proprium magni viri est. Ibid Sen. Ep. 13.
Lib. de Providentia prospera in plebem ac vilia Ingenia deveniunt; At Calamities Terrores { que } mortalium sub jugum mittere, proprium magni viri est. Ibid Sen. Epistle 13.
