Hēsychia Christianou, or, A Christian's acquiescence in all the products of divine providence opened in a sermon, preached at Cottesbrook in Northampton-Shire, April the 16, 1644, at the interment of the Right Honourable, and eminently pious lady, the Lady Elizabeth Langham, wife to Sir James Langham Kt. / by Simon Ford ...
ΗΣΥΧΙΑ ΧΡΙΣΤΙΑΝΟΥ OR, A CHRISTIAN'S ACQUIESCENCE In all the Products of DIVINE PROVIDENCE, &c. Acts 21. 14. And when he would not be perswaded, we ceased, saying, The will of the Lord be done.
ΗΣΥΧΙΑ ΧΡΙΣΤΙΑΝΟΥ OR, A CHRISTIAN'S ACQUIESCENCE In all the Products of DIVINE PROVIDENCE, etc. Acts 21. 14. And when he would not be persuaded, we ceased, saying, The will of the Lord be done.
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THis Text, as it relates to the History whereof it is parcel, contains the reception given by the Christians at Caesarea to that peremptory denial which they received from St. Paul to their importunate disswasion of him from going to Jerusalem: where one Agabus a Prophet (the same in likelihood, whose true Prediction of a Famine in the daies of Claudius Caesar is mentioned, Acts 11. 28.) had foretold, that he should run an hazard of his Liberty (at least) if not of his Life also, consequently;
THis Text, as it relates to the History whereof it is parcel, contains the reception given by the Christians At Caesarea to that peremptory denial which they received from Saint Paul to their importunate dissuasion of him from going to Jerusalem: where one Agabus a Prophet (the same in likelihood, whose true Prediction of a Famine in the days of Claudius Caesar is mentioned, Acts 11. 28.) had foretold, that he should run an hazard of his Liberty (At least) if not of his Life also, consequently;
than utmost extremities. This denial you have recorded, v. 13. He answered, what mean ye to weep and break my heart? for I am ready not only to be bound,
than utmost extremities. This denial you have recorded, v. 13. He answered, what mean you to weep and break my heart? for I am ready not only to be bound,
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His Answer speaks him Man, and Christian: As a Man, he shews himself moved with their Affections; but as a Christian he declares himself not to be removed from his Resolutions; He hath an heart so much flesh, as to be affected tenderly with their kindness, but so much flint, or steel rather,
His Answer speaks him Man, and Christian: As a Man, he shows himself moved with their Affections; but as a Christian he declares himself not to be removed from his Resolutions; He hath an heart so much Flesh, as to be affected tenderly with their kindness, but so much flint, or steel rather,
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And herefore seeing he would not, the Brethren (as passionate as they were in their importunities) had grace enough to conquer nature, and perswade themselves to cease their suit: as apprehending an intimation of Gods will to the contrary of what they so earnestly desired, from the impregnableness of that heart, which they saw held out with so noble a resolution against the batteries of so many united prayers and tears. They are loath to contest any farther, where they see God and Grace of a Party against them;
And Therefore seeing he would not, the Brothers (as passionate as they were in their importunities) had grace enough to conquer nature, and persuade themselves to cease their suit: as apprehending an intimation of God's will to the contrary of what they so earnestly desired, from the impregnableness of that heart, which they saw held out with so noble a resolution against the batteries of so many united Prayers and tears. They Are loath to contest any farther, where they see God and Grace of a Party against them;
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A short Text, beloved, but that which contains a long Lesson, to be studied and practised the longest day of your lives: an easie Text, but comprehending an hard Task, one of the hardest in all the compass of Christianity, viz. the most high and heroical duty of a full, absolute and perpetual resignation of our selves,
A short Text, Beloved, but that which contains a long lesson, to be studied and practised the longest day of your lives: an easy Text, but comprehending an hard Task, one of the Hardest in all the compass of Christianity, viz. the most high and heroical duty of a full, absolute and perpetual resignation of our selves,
Indeed, every word in the Text is practically hard, but one, and that is [ saying ] which is so easie that St. Austin told his people long since, that these Forms, The Will of the Lord be done, and let the Lord do his pleasure, &c. are lingua popularis, common discourse;
Indeed, every word in the Text is practically hard, but one, and that is [ saying ] which is so easy that Saint Austin told his people long since, that these Forms, The Will of the Lord be done, and let the Lord do his pleasure, etc. Are lingua popularis, Common discourse;
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wherefore he adviseth them to learn to get this lesson by heart, which every one was able to say by rote, and then they should find, Doctrina salutaris, an wholsom and saving Doctrine contained in it.
Wherefore he adviseth them to Learn to get this Lesson by heart, which every one was able to say by rote, and then they should find, Doctrina Salutaris, an wholesome and Saving Doctrine contained in it.
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Man in his lapsed estate is loath to own any Lord over him, Psal. 12. 4. what they conceit they are, Jer. 2. 31. every one would fain be; NONLATINALPHABET, a Lord to himself, independent even upon God himself,
Man in his lapsed estate is loath to own any Lord over him, Psalm 12. 4. what they conceit they Are, Jer. 2. 31. every one would fain be;, a Lord to himself, independent even upon God himself,
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And that this Lesson is of no mean difficulty, appears, in that God near eighty times in the Scripture, tells men he will be at extraordinary pains to learn it them, (sometimes by mercies,
And that this lesson is of no mean difficulty, appears, in that God near eighty times in the Scripture, tells men he will be At extraordinary pains to Learn it them, (sometime by Mercies,
2. NONLATINALPHABET, the Will of this Lord, is yet an harder word to be practically conned. Generally, men are enemies to Arbitrary Power, and Government by will, even in God himself.
2., the Will of this Lord, is yet an harder word to be practically conned. Generally, men Are enemies to Arbitrary Power, and Government by will, even in God himself.
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and admit every mans particular Reason to be of the Quorum, and sit as Judge in the Court) upon these conditions, it may be, he may be received as a Titular Lord among the Sons of Men.
and admit every men particular Reason to be of the Quorum, and fit as Judge in the Court) upon these conditions, it may be, he may be received as a Titular Lord among the Sons of Men.
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and in all deep places, (even in Hell it self) Psal. 135. 6. to have all the world at his sole beck, without suffering any one to reply against him, Rom. 9. 20. to have as absolute an unaccountable power over all things as the Potter hath over the clay, v. 21. this is an had saying, (as they say in another case John. 6. 60.) and who can endure to hear it?
and in all deep places, (even in Hell it self) Psalm 135. 6. to have all the world At his sole beck, without suffering any one to reply against him, Rom. 9. 20. to have as absolute an unaccountable power over all things as the Potter hath over the clay, v. 21. this is an had saying, (as they say in Another case John. 6. 60.) and who can endure to hear it?
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because it is in vain to attempt to re-call yesterday, to render factum, infectum; what is done, not to have been done. But Friends, this will not serve, there is more in this word than so.
Because it is in vain to attempt to Recall yesterday, to render factum, infectum; what is done, not to have been done. But Friends, this will not serve, there is more in this word than so.
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This NONLATINALPHABET, imports our free and voluntary Vote, both of consent when it is to be done, and of approbation and applause when it is done. Now surely, this is hard.
This, imports our free and voluntary Vote, both of consent when it is to be done, and of approbation and applause when it is done. Now surely, this is hard.
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and to subscribe to it when done, as done to our mindes; yea, so done, as it could not be better done; and this not NONLATINALPHABET, out of constraint, but NONLATINALPHABET, willingly; not as a man bestowes his Goods upon the Waves in a Storm, NONLATINALPHABET, with an unwilling will, but as a man parts with his money for a good purchase;
and to subscribe to it when done, as done to our minds; yea, so done, as it could not be better done; and this not, out of constraint, but, willingly; not as a man bestows his Goods upon the Waves in a Storm,, with an unwilling will, but as a man parts with his money for a good purchase;
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not with a canina patientia, (as Tertullian, and Bernard call it) a Doggs patience, a patience perforce, but with a patientia Christiana, a true Christian patience, grounded upon choice; in this sence, NONLATINALPHABET, (though Englished is Greek still to most men,
not with a Canine patientia, (as Tertullian, and Bernard call it) a Dogs patience, a patience perforce, but with a patientia Christian, a true Christian patience, grounded upon choice; in this sense,, (though Englished is Greek still to most men,
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and be still, (as God bids the tumultuous World, Ps. 46. 10. and Christ the tempestuous Sea, Mark 4. 39;) to take up our Cross cheerfully and make no words of it, how un-easie soever it sit;
and be still, (as God bids the tumultuous World, Ps. 46. 10. and christ the tempestuous Sea, Mark 4. 39;) to take up our Cross cheerfully and make no words of it, how uneasy soever it fit;
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not to deprecate the least circumstance of that Providence which grates most close upon our dearest Interests and Concernments; and in Thought, Speech, and Behaviour, to shew that our spirits enjoy a perfect calme, not so much as the least wrinkle of a wave remaining upon them;
not to deprecate the least circumstance of that Providence which grates most close upon our dearest Interests and Concernments; and in Thought, Speech, and Behaviour, to show that our spirits enjoy a perfect Cam, not so much as the least wrinkle of a wave remaining upon them;
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and, I hope, ere these Sands be spent, so will You too, at least, as to your judgments and Consciences, (for God alone can disciple Passions,) so that you shall be convinced, that these Brethren said well, and did better; and therein confess, that you are bound to say, and do so too, ecchoing from your hearts and lives to every providence of God, NONLATINALPHABET, The Will of the Lord be done.
and, I hope, ere these Sands be spent, so will You too, At least, as to your Judgments and Consciences, (for God alone can disciple Passion,) so that you shall be convinced, that these Brothers said well, and did better; and therein confess, that you Are bound to say, and do so too, echoing from your hearts and lives to every providence of God,, The Will of the Lord be done.
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Secondly, the Form of them; and that consists in the Historical Relation of both (by the appointment of Gods Spirit) from the Pen of St. Luke, who himself, (as appears by the Relation it self running in the Plural, We ceased,) was pars magna, had a great share in all the passages of this part of St. Pauls Story.
Secondly, the From of them; and that consists in the Historical Relation of both (by the appointment of God's Spirit) from the Pen of Saint Lycia, who himself, (as appears by the Relation it self running in the Plural, We ceased,) was pars Magna, had a great share in all the passages of this part of Saint Paul's Story.
That, When Gods revealed will and ours so clash and enterfere, that both of them cannot be done, it is a necessary piece of Christian duty for us to vayle our wills to Gods.
That, When God's revealed will and ours so clash and enterfere, that both of them cannot be done, it is a necessary piece of Christian duty for us to Vail our wills to God's
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Say not, this is false Logick, to infer a general Rule from a particular Example. For that is not a particular example, which though particular persons only be concerned in,
Say not, this is false Logic, to infer a general Rule from a particular Exampl. For that is not a particular Exampl, which though particular Persons only be concerned in,
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yet bears a conformity with a Principle universally owned by Christians, and recorded as congruous to that Principle by the appointment of the Holy Ghost, for the imitation of others.
yet bears a conformity with a Principle universally owned by Christians, and recorded as congruous to that Principle by the appointment of the Holy Ghost, for the imitation of Others.
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To the more clear handling of this Point, it will be needful (according to the intimation given you therein,) to distinguish of the will of God, under the different considerations of secret and revealed. The secret will of God is a Rule, by which he alone acts:
To the more clear handling of this Point, it will be needful (according to the intimation given you therein,) to distinguish of the will of God, under the different considerations of secret and revealed. The secret will of God is a Rule, by which he alone acts:
Deut. 29. 29. The secret will of God therefore, as, and whiles it continues locked up in the Cabinet of his own breast, to which he alone keeps the Key, (upon that very account,
Deuteronomy 29. 29. The secret will of God Therefore, as, and while it continues locked up in the Cabinet of his own breast, to which he alone keeps the Key, (upon that very account,
because we neither do, nor can know it,) obligeth not us farther, than as it stands in a capacity to be revealed; and in this capacity, it requires from us a general, implicite, hypothetical, and dispositive submission onely, (i. e. an holy disposition, inclination,
Because we neither do, nor can know it,) obliges not us farther, than as it Stands in a capacity to be revealed; and in this capacity, it requires from us a general, implicit, hypothetical, and dispositive submission only, (i. e. an holy disposition, inclination,
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and purpose of heart to submit to it) whenever it shall come to be signified, and revealed. But the will of God once actually revealed, requires a particular, express, actual, and positive submission of us.
and purpose of heart to submit to it) whenever it shall come to be signified, and revealed. But the will of God once actually revealed, requires a particular, express, actual, and positive submission of us.
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The secret will of God, whiles such, may be lawfully prayed against, and acted against: otherwise, all Prayers must be sinful, which God thinks not fit to grant, and all courses of humane providence unlawful, which prove unsuccessful; an assertion so absurd, that no sober Christian will own it.
The secret will of God, while such, may be lawfully prayed against, and acted against: otherwise, all Prayers must be sinful, which God thinks not fit to grant, and all courses of humane providence unlawful, which prove unsuccessful; an assertion so absurd, that no Sobrium Christian will own it.
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Yea, more, the will of God, even when expressed and signified to us, (that, I mean, which concerns the inflicting any evil upon us or ours) if it be expressed only conditionally, or, (though it may be delivered in absolute terms,
Yea, more, the will of God, even when expressed and signified to us, (that, I mean, which concerns the inflicting any evil upon us or ours) if it be expressed only conditionally, or, (though it may be Delivered in absolute terms,
we may both pray against, and by all other pious and prudent courses labour to prevent. Of which we have at least three known Instances in the Scripture;
we may both pray against, and by all other pious and prudent courses labour to prevent. Of which we have At least three known Instances in the Scripture;
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because in such Cases, the will of God revealed, being not peremptory and absolute, is fulfilled on the one hand even by its frustration upon the performance of the Conditions, upon which it was suspended, as it would on the other, by taking place, according to the commination, in case the Conditions supposed be not performed. So David, and the King of Nineveh both argue;
Because in such Cases, the will of God revealed, being not peremptory and absolute, is fulfilled on the one hand even by its frustration upon the performance of the Conditions, upon which it was suspended, as it would on the other, by taking place, according to the commination, in case the Conditions supposed be not performed. So David, and the King of Nineveh both argue;
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For who can tell whether God will be merciful? &c. And in this manner, it is probable, the Brethren in the Text understood the Prophecy of Agabus, labouring to prevent it,
For who can tell whither God will be merciful? etc. And in this manner, it is probable, the Brothers in the Text understood the Prophecy of Agabus, labouring to prevent it,
and till they perceived by the evident hand of God upon St. Pauls heart, that he himself had in all likelihood defeated their importunities, in order to the compleating of his own will.
and till they perceived by the evident hand of God upon Saint Paul's heart, that he himself had in all likelihood defeated their importunities, in order to the completing of his own will.
The revealed will of God (according to the Schools) contains his precepts, his prohibitions (under which I suppose they include also his promises and threatnings annexed to them) his permissions, his counsels, and his performances. In reference to all which, our duty is thus to be distributed;
The revealed will of God (according to the Schools) contains his Precepts, his prohibitions (under which I suppose they include also his promises and threatenings annexed to them) his permissions, his Counsels, and his performances. In Referente to all which, our duty is thus to be distributed;
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We must do what he bids, forbear what he forbids, follow what he adviseth, bear with what he permitteth, and bear what he inflicteth, without the least opposition or reluctancy from our wills:
We must do what he bids, forbear what he forbids, follow what he adviseth, bear with what he permitteth, and bear what he inflicteth, without the least opposition or reluctancy from our wills:
or in case any such arise in our hearts through passion or temptation, our wills must then be denied, and not dandled; humbled, not honoured; mortified, not gratified.
or in case any such arise in our hearts through passion or temptation, our wills must then be denied, and not dandled; humbled, not honoured; mortified, not gratified.
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I intend not here to treat of subjection to the Will of God in its latitude, but to confine my self to that, in God's revealed Will, which both the Text and this sad occasion leads me unto, the providential part of it relating to such Issues and Events wherein we are concerned,
I intend not Here to Treat of subjection to the Will of God in its latitude, but to confine my self to that, in God's revealed Will, which both the Text and this sad occasion leads me unto, the providential part of it relating to such Issues and Events wherein we Are concerned,
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whether in our persons and interests; and therefore are endangered to temptations of reluctancy from our particular dis-satisfactions and displeasures.
whither in our Persons and interests; and Therefore Are endangered to temptations of reluctancy from our particular dissatisfactions and displeasures.
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If God will have it so, that no entreaties shall prevail to keep so dear an Apostle and eminent instrument of God's glory and the Churches good from honds and imprisonment, then so be it.
If God will have it so, that no entreaties shall prevail to keep so dear an Apostle and eminent Instrument of God's glory and the Churches good from honds and imprisonment, then so be it.
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And in the same frame do we find good old Eli, when God sent him that thundring threatning by Samuel, It is the Lord, saith he, let him do what seemeth him good, 1 Sam. 3. 18. And David when he fled from Jerusalem to avoid that dangerous Rebellion raised by his Son Absalom, whiles he yet knew not the Lords pleasure concerning the event, is in utrumque paratus: If the Lord will permit me to find favour in his eies, he will bring me back again;
And in the same frame do we find good old Eli, when God sent him that thundering threatening by Samuel, It is the Lord, Says he, let him do what seems him good, 1 Sam. 3. 18. And David when he fled from Jerusalem to avoid that dangerous Rebellion raised by his Son Absalom, while he yet knew not the lords pleasure Concerning the event, is in utrumque Ready: If the Lord will permit me to find favour in his eyes, he will bring me back again;
but if he say thus, I have no delight in thee, here am I, let him do as seemeth good to him, 2 Sam. 15. 25, 26. And thus our Saviour in the Garden, wherein (according to St. Austins notion) voluntatem suam figuravit & nostram, he exhibited as it were in a Table together his will and ours, the will of Nature and the will of Grace, after he had expressed an human sinless infirmity in startling at so grievous a suffering, makes a gracious surrender of his Will to his Fathers, saying, not my will, but thine be done.
but if he say thus, I have no delight in thee, Here am I, let him do as seems good to him, 2 Sam. 15. 25, 26. And thus our Saviour in the Garden, wherein (according to Saint Austins notion) voluntatem suam figuravit & nostram, he exhibited as it were in a Table together his will and ours, the will of Nature and the will of Grace, After he had expressed an human sinless infirmity in startling At so grievous a suffering, makes a gracious surrender of his Will to his Father's, saying, not my will, but thine be done.
Thus, you see, do the Saints of God use to submit to the revealed will of Providence, antecedenter, even before it is done, by consenting that it be done; yea,
Thus, you see, do the Saints of God use to submit to the revealed will of Providence, Antecedent, even before it is done, by consenting that it be done; yea,
as in the instance of David but now mentioned, before he hath so much as reSTARTITALICS vealed what he will do; so preparing the way of the Lord by complanation of every mountain that may retard him.
as in the instance of David but now mentioned, before he hath so much as reSTARTITALICS vealed what he will do; so preparing the Way of the Lord by complanation of every mountain that may retard him.
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And a like submission do they yield to the same will of providence, consequenter, after it is done, by way of approbation; as being highly satisfied in this, that he hath done whatsoever he pleased.
And a like submission do they yield to the same will of providence, Consequently, After it is done, by Way of approbation; as being highly satisfied in this, that he hath done whatsoever he pleased.
And in both these, their practise suits their prayers, who are taught to pray in definitely, Thy will be done Mat. 6. 10. In which Petition, though Cyprian be of the mind, that we only beg grace to yield active obedience to God's will enjoined, yet even that includes grace also to give passive obedience to his will inflicted;
And in both these, their practise suits their Prayers, who Are taught to pray in definitely, Thy will be done Mathew 6. 10. In which Petition, though Cyprian be of the mind, that we only beg grace to yield active Obedience to God's will enjoined, yet even that includes grace also to give passive Obedience to his will inflicted;
patience being no less a duty in this, than performance in that. NONLATINALPHABET, (as once Epictetus said) contain the summe of Moral Philosophy, to bear what God laies on us,
patience being no less a duty in this, than performance in that., (as once Epictetus said) contain the sum of Moral Philosophy, to bear what God lays on us,
as Tully saies of Epicurus, give him a Name without a thing: or, (in the language of a better Author, Tit. 1. 16) Profess we know, and honour him, and yet in works deny him, which we shall certainly do,
as Tully Says of Epicurus, give him a Name without a thing: or, (in the language of a better Author, Tit. 1. 16) Profess we know, and honour him, and yet in works deny him, which we shall Certainly do,
And now that what hath been said, may not seem an unequal yoke, or unreasonable Task to you, I shall endeavour to satisfie your Judgments concerning it by these Reasons.
And now that what hath been said, may not seem an unequal yoke, or unreasonable Task to you, I shall endeavour to satisfy your Judgments Concerning it by these Reasons.
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1. That God will have his will on us, as well as of us, whether we will or no. For who hath resisted his will? Rom. 9. 19. and who ever hardened himself against God,
1. That God will have his will on us, as well as of us, whither we will or no. For who hath resisted his will? Rom. 9. 19. and who ever hardened himself against God,
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and prospered? Job 9. 4. The very Heathens had this notion of Fate (which some (with great likelyhood of truth) think, signifyed no more to the nicest of them that maintained it, however their opinion were exposed by their Adversaries,
and prospered? Job 9. 4. The very heathens had this notion of Fate (which Some (with great likelihood of truth) think, signified no more to the nicest of them that maintained it, however their opinion were exposed by their Adversaries,
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than the power of an omnipotent will in its unavoidable and irresistable effects) that it alwaies dragged those against their wills, who would not be led with their wills to submit unto it; Ducunt volentem Fata, nolentem trahunt.
than the power of an omnipotent will in its unavoidable and irresistible effects) that it always dragged those against their wills, who would not be led with their wills to submit unto it; Ducunt volentem Fata, nolentem trahunt.
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Whence Cleanthes, (for to him Simplicius assigns that saying delivered in Iambick verse at the end of Epictetus) took up that noble Resolution of following, whereever his God and his Fate led him;
Whence Cleanthes, (for to him Simplicius assigns that saying Delivered in Iambick verse At the end of Epictetus) took up that noble Resolution of following, wherever his God and his Fate led him;
as thinking it more eligible to obey with his good wil, than to be hurried against it. It is true, the irresistableness of such events as God assigns us, is a reason for submission much below a Christian;
as thinking it more eligible to obey with his good will, than to be hurried against it. It is true, the irresistableness of such events as God assigns us, is a reason for submission much below a Christian;
as that, which, if it will not purchase them the praise of doing well, yet may serve to keep them from the guilt of doing ill, kicking against the pricks of providence,
as that, which, if it will not purchase them the praise of doing well, yet may serve to keep them from the guilt of doing ill, kicking against the pricks of providence,
and attempting a bootless and hurtful resistance against an irresistable will. But, Secondly, that that carries a more generous veyn of Reason in it, is,
and attempting a bootless and hurtful resistance against an irresistible will. But, Secondly, that that carries a more generous vein of Reason in it, is,
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2. That could we hinder God of his will, yet it is most just and equall that we should yield it him voluntarily, upon the account of his deep Wisdom, great Goodness, spotless Justice, and absolute Soveraignty: considering, that he that is infinitely wise can commit no error; he that is infinitely good can do no evil; he that is inSTARTITALICS infinitely just can offer no wrong; and he that is an absolute Lord, and unlimited Soveraign, needs ask no leave in whatsoever he pleaseth to doe.
2. That could we hinder God of his will, yet it is most just and equal that we should yield it him voluntarily, upon the account of his deep Wisdom, great goodness, spotless justice, and absolute Sovereignty: considering, that he that is infinitely wise can commit no error; he that is infinitely good can do no evil; he that is inSTARTITALICS infinitely just can offer no wrong; and he that is an absolute Lord, and unlimited Sovereign, needs ask no leave in whatsoever he Pleases to do.
Now, God is so wise, that the Scripture tells us he is only wise, and all creatures fooles to him, Rom. 16. 17. all his works are done in wisdome, infinite, incomprehensible wisdome, Ps. 104. 24. so good, that it assures us there is none (as he is good, absolutely, originally, independently,
Now, God is so wise, that the Scripture tells us he is only wise, and all creatures Fools to him, Rom. 16. 17. all his works Are done in Wisdom, infinite, incomprehensible Wisdom, Ps. 104. 24. so good, that it assures us there is none (as he is good, absolutely, originally, independently,
and immutably) good but he, Mat. 19. 17. All the Earth is full of his goodness, Ps. 33. 5. There is no unrighteousness in him, John. 7. 18. He is righteous in all his wayes, Ps. 145. 17. And though all the World sift and scan his actions never so much, they will be able to finde nothing after him, to quarrel him justly for, Eccles. 7. 14. and therefore we shall but exalt our folly, and render it more conspicuous, Prov. 14. 29. and declare our sin, Is. 3. 9. and shew our taking pleasure in unrighteousness, 2 Thes. 2. 12. if we set up our foolish, evil, and unjust wills, in opposition against him.
and immutably) good but he, Mathew 19. 17. All the Earth is full of his Goodness, Ps. 33. 5. There is no unrighteousness in him, John. 7. 18. He is righteous in all his ways, Ps. 145. 17. And though all the World sift and scan his actions never so much, they will be able to find nothing After him, to quarrel him justly for, Eccles. 7. 14. and Therefore we shall but exalt our folly, and render it more conspicuous, Curae 14. 29. and declare our since, Is. 3. 9. and show our taking pleasure in unrighteousness, 2 Thebes 2. 12. if we Set up our foolish, evil, and unjust wills, in opposition against him.
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Wilt thou quarrel him, because his wisdome is not concordant with humane maximes, his goodness is not measured by humane measures, and his justice not directed and governed by humane lawes? Consider then in the last place, that it is (as Tertullian sayes,) a most foolish thing to prejudge Gods affaires by humane Rules.
Wilt thou quarrel him, Because his Wisdom is not concordant with humane maxims, his Goodness is not measured by humane measures, and his Justice not directed and governed by humane laws? Consider then in the last place, that it is (as Tertullian Says,) a most foolish thing to prejudge God's affairs by humane Rules.
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and none can stay his hand, or say unto him, what dost thou? as the greatest Monarch, at that day in the World, confesseth, Dan. 4. 35. Now it is proper to an absolute Soveraign, to give Laws to all, and receive them from none:
and none can stay his hand, or say unto him, what dost thou? as the greatest Monarch, At that day in the World, Confesses, Dan. 4. 35. Now it is proper to an absolute Sovereign, to give Laws to all, and receive them from none:
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yea, to be as unaccountable as the Potter is to the clay, to all under his Dominion, Rom. 9. 21. and therefore not to be commanded to yield an answer to any ones cavills concerning the work of his hands, as both the Context, the Chaldee Paraphrast, the Arabick Version, and St. Jerome will have us understand that Text, which some modern Divines take for an high straine of Divine condescention to the force of Prayer, Is. 45. 11. It is hardly possible (saith St. Austin) but in something or other every man should incline to his own private will;
yea, to be as unaccountable as the Potter is to the clay, to all under his Dominion, Rom. 9. 21. and Therefore not to be commanded to yield an answer to any ones cavils Concerning the work of his hands, as both the Context, the Chaldee Paraphrast, the Arabic Version, and Saint Jerome will have us understand that Text, which Some modern Divines take for an high strain of Divine condescension to the force of Prayer, Is. 45. 11. It is hardly possible (Says Saint Austin) but in something or other every man should incline to his own private will;
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If the will of man shall take upon it to prescribe to the will of God, either Man must pretend to more Reason, or more Right to govern the World than He. To pretend to more Reason, must imply a fondly blasphemous conceit, that he hath either skill to doe it more wisely, or goodness to doe it more obligingly, or justice to do it more equally than God: And, to plead more Right, implyes no less a blasphemous absurdity; For who hath more right to dispose of the Creature, than he that made it? Now, he made us, not we our selves, Ps. 100. 3. Of him, and from him, are all things, Rom. 11. 36. and therefore in reason (as followes) they should be to him. All the World was created for his pleasure, Rev. 4. 11. and undoubtedly (therefore) he hath right to dispose of it at his pleasure.
If the will of man shall take upon it to prescribe to the will of God, either Man must pretend to more Reason, or more Right to govern the World than He. To pretend to more Reason, must imply a fondly blasphemous conceit, that he hath either skill to do it more wisely, or Goodness to do it more obligingly, or Justice to do it more equally than God: And, to plead more Right, Implies no less a blasphemous absurdity; For who hath more right to dispose of the Creature, than he that made it? Now, he made us, not we our selves, Ps. 100. 3. Of him, and from him, Are all things, Rom. 11. 36. and Therefore in reason (as follows) they should be to him. All the World was created for his pleasure, Rev. 4. 11. and undoubtedly (Therefore) he hath right to dispose of it At his pleasure.
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How absurd then is it for us, that are NONLATINALPHABET, Gods off-spring, Act. 17. 28. and NONLATINALPHABET, his Workmanship, Eph. 2. 10. not to suffer the Father of our beings to govern in his own Family, and the great Architect of all the World, to be Master in his own Shop? as a learned Commentator descants on that Text of Isaiah but now quoted.
How absurd then is it for us, that Are, God's offspring, Act. 17. 28. and, his Workmanship, Ephesians 2. 10. not to suffer the Father of our beings to govern in his own Family, and the great Architect of all the World, to be Master in his own Shop? as a learned Commentator descants on that Text of Isaiah but now quoted.
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2. And Secondly, on our part, it is infinitely for our advantage to be managed by the will of God, beyong what it would be to be left to our own, and that in four particulars.
2. And Secondly, on our part, it is infinitely for our advantage to be managed by the will of God, beyond what it would be to be left to our own, and that in four particulars.
and nothing shall offend them, sayes the Psalmist. All our disturbances (as St. Bernard descants upon that Text) arises from this, that men will not be governed by Gods Law, but their own wills.
and nothing shall offend them, Says the Psalmist. All our disturbances (as Saint Bernard descants upon that Text) arises from this, that men will not be governed by God's Law, but their own wills.
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And this (1,) partly from the dubiousness and hesitancy incident to it in its choice, whence, men that may have what they will, cannot tell many times what to choose, of all that variety which distracts their desires.
And this (1,) partly from the dubiousness and hesitancy incident to it in its choice, whence, men that may have what they will, cannot tell many times what to choose, of all that variety which distracts their Desires.
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as the bodily appetite is (in a dubia coena) to pitch upon what Dish it will feed on in a great Feast. (2.) And partly from the unconstancy and fickleness of it, which causeth it so frequently to alter its choice. The sick will of man (as the Moralist expresses it) doth,
as the bodily appetite is (in a Dubia Coena) to pitch upon what Dish it will feed on in a great Feast. (2.) And partly from the unconstancy and fickleness of it, which Causes it so frequently to altar its choice. The sick will of man (as the Moralist Expresses it) does,
as the will of the sick man, think changes its cure. So prone are we alwayes to fly from our selves, (sayes old Lucretius) that is, dislike our present condition;
as the will of the sick man, think changes its cure. So prove Are we always to fly from our selves, (Says old Lucretius) that is, dislike our present condition;
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and likes new every quarter of an hour. (3.) And partly from its greediness, arising from its vastness, and (in a sort) infiniteness of capacity: which nothing moderate will satisfie in any kind,
and likes new every quarter of an hour. (3.) And partly from its greediness, arising from its vastness, and (in a sort) infiniteness of capacity: which nothing moderate will satisfy in any kind,
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Like an hydropicall thirst, that (as the Poet tells us) by its very satisfactions is rendered more insatiable; and (as the Moralist hath it) Incipit semper a fine, find's the satisfaction of one desire the production of another.
Like an hydropical thirst, that (as the Poet tells us) by its very satisfactions is rendered more insatiable; and (as the Moralist hath it) Incipit semper a fine, find's the satisfaction of one desire the production of Another.
Whence the same Moralist tells, that Attalus compared the greediness of appetite in Man, to that of a Dog, that as soon as he hath greedily swallowed one bit that is flung to him, in spem futuri hiat, he is ready, and gapes for another.
Whence the same Moralist tells, that Attalus compared the greediness of appetite in Man, to that of a Dog, that as soon as he hath greedily swallowed one bit that is flung to him, in spem Future hiat, he is ready, and gapes for Another.
So that in all these respects, it is most for our ease and quiet to be determined, and limited in our desires by a superior will, especially a will of so much wisdom, goodness, and Justice, as I have before told you, Gods is.
So that in all these respects, it is most for our ease and quiet to be determined, and limited in our Desires by a superior will, especially a will of so much Wisdom, Goodness, and justice, as I have before told you, God's is.
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Our viciousness of nature and life, whence is it, but from our own wills? whence the Apostle describing our natural depravedness, Eph. 2. 2. ascribes it, in a great measure, to our NONLATINALPHABET, the irregular appetites we are subject unto.
Our viciousness of nature and life, whence is it, but from our own wills? whence the Apostle describing our natural depravedness, Ephesians 2. 2. ascribes it, in a great measure, to our, the irregular appetites we Are Subject unto.
or governing faculty of his Soul to a sensual, brutish appetite: so that he whom God made upright, made himself crooked and deformed, by seeking out many inventions, Eccles. 7. 29. Now, contraria, contrariis, say Physicians. Diseases are cured by contraries.
or governing faculty of his Soul to a sensual, brutish appetite: so that he whom God made upright, made himself crooked and deformed, by seeking out many Inventions, Eccles. 7. 29. Now, contraria, contrariis, say Physicians. Diseases Are cured by contraries.
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Wherefore, if our own wills have depraved us, the onely way to cure this depravedness, is to reduce them to subjection, and conformity to the will of God.
Wherefore, if our own wills have depraved us, the only Way to cure this depravedness, is to reduce them to subjection, and conformity to the will of God.
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Gods will (saith the Apostle) is a good, and perfect will, Rom. 12. 3. and therefore our perfection must be to stand compleat in all the will of God, Col. 4. 12. For (according to the Philosophers Rule, NONLATINALPHABET NONLATINALPHABET,) there being such an infinite goodness in Gods will;
God's will (Says the Apostle) is a good, and perfect will, Rom. 12. 3. and Therefore our perfection must be to stand complete in all the will of God, Col. 4. 12. For (according to the Philosophers Rule,,) there being such an infinite Goodness in God's will;
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than when God gives him up to his own hearts lusts, Psal. 81. 12. when God threatens to let sinners alone, Hos. 4. 17. he threatens all evil to them compendiously. For, 1. How often,
than when God gives him up to his own hearts Lustiest, Psalm 81. 12. when God threatens to let Sinners alone, Hos. 4. 17. he threatens all evil to them compendiously. For, 1. How often,
if left to our selves, do we wish and pursue those things most passionately, which are most prejudicial to us? so that it is a sore suspicion, that any thing is nought for us when our own appetites greedily desire it.
if left to our selves, do we wish and pursue those things most passionately, which Are most prejudicial to us? so that it is a soar suspicion, that any thing is nought for us when our own appetites greedily desire it.
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for a man to be crossed in his will, by Gods, (as we do our children when they cry for knives or other hurtful things) than to be let alone to be ruined by his own?
for a man to be crossed in his will, by God's, (as we do our children when they cry for knives or other hurtful things) than to be let alone to be ruined by his own?
2. How often do we deprecate, and fly from those things, which are (of all others) most beneficial to us? Like Infants that refuse wholsome food and Medicines, because they are not sweetned to their Palat.
2. How often do we deprecate, and fly from those things, which Are (of all Others) most beneficial to us? Like Infants that refuse wholesome food and Medicines, Because they Are not sweetened to their Palate.
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And so do we destroy our selves by flying the wholsome austerities of Religion, meerly because ascetical godliness, is too sower and ungrateful to flesh and blood? so also do we, by all means, shun affliction, and choose sin rather than it,
And so do we destroy our selves by flying the wholesome austerities of Religion, merely Because ascetical godliness, is too sour and ungrateful to Flesh and blood? so also do we, by all means, shun affliction, and choose since rather than it,
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though to our utter ruine, barely because, for the present, it is not NONLATINALPHABET, but NONLATINALPHABET, not a matter of joy but of grief, Heb. 12. 11. Generally men go to Hell, because they will go to Heaven their own way, not Gods. Which made St. Bernard say, Cesset voluntas propria, & infernum non erit: that there would be no Hell, were it not for mens own wills. Though no man hath a will to be damned, yet every mans own will damns him.
though to our utter ruin, barely Because, for the present, it is not, but, not a matter of joy but of grief, Hebrew 12. 11. Generally men go to Hell, Because they will go to Heaven their own Way, not God's Which made Saint Bernard say, Cesset Voluntas propria, & infernum non erit: that there would be no Hell, were it not for men's own wills. Though no man hath a will to be damned, yet every men own will damns him.
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or cut out of the quick flesh a cancerous substance, for fear of offending and disquieting his Patient? When we need it, it is the greatest act of Divine indignation that he can shew towards us, to forbear severity;
or Cut out of the quick Flesh a cancerous substance, for Fear of offending and disquieting his Patient? When we need it, it is the greatest act of Divine Indignation that he can show towards us, to forbear severity;
so St. Austin. And on the other side, Blessed is he whom God correcteth, and teacheth him out of his Law, saith the Psalmist, For thereby he saves his children from the destruction that attends the wicked, as follows Psal. 94. 12, 13. upon which notion Tertullian, very elegantly,
so Saint Austin. And on the other side, Blessed is he whom God Correcteth, and Teaches him out of his Law, Says the Psalmist, For thereby he saves his children from the destruction that attends the wicked, as follows Psalm 94. 12, 13. upon which notion Tertullian, very elegantly,
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4. This only can Crown us eternally in Heaven, For who (among men) rewards his Servant for doing his own pleasure? It is obedience only, that God Crowns.
4. This only can Crown us eternally in Heaven, For who (among men) rewards his Servant for doing his own pleasure? It is Obedience only, that God Crowns.
Will you know now who pleaseth God? St. Austin tells you, Ille placet Deo (saies he) cui placet Deus, that man pleaseth God, who is not displeased with him;
Will you know now who Pleases God? Saint Austin tells you, Isle placet God (Says he) cui placet Deus, that man Pleases God, who is not displeased with him;
For there is no room for him in God's Heaven, nor any possibility for him to obtain it, that will not commit himself to his conduct, and enter that way which he hath appointed him.
For there is no room for him in God's Heaven, nor any possibility for him to obtain it, that will not commit himself to his conduct, and enter that Way which he hath appointed him.
3. And thirdly, there is also high Reason for this Truth, on the part of the whole Creation of God: which Gods will alone preserves in being, and peace; whereas our wills would hurry it into ruine and destruction, by perpetual wars and confusions:
3. And Thirdly, there is also high Reason for this Truth, on the part of the Whole Creation of God: which God's will alone preserves in being, and peace; whereas our wills would hurry it into ruin and destruction, by perpetual wars and confusions:
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when every one enjoies his own. But it lies in this, that every man will be the Judge of what is his, and what another mans; measuring out propriety by his own will. Whence it is, that men generally think all their own, that (quocunque modo) they can get; and nothing anothers, but what they cannot get from him.
when every one enjoys his own. But it lies in this, that every man will be the Judge of what is his, and what Another men; measuring out propriety by his own will. Whence it is, that men generally think all their own, that (quocunque modo) they can get; and nothing another's, but what they cannot get from him.
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Which Alexander the Great spake out plain (when, to a City that offered to compound with him, upon terms of dividing their Goods and territories betwixt him and them;
Which Alexander the Great spoke out plain (when, to a city that offered to compound with him, upon terms of dividing their Goods and territories betwixt him and them;
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And hence grow all wars saith St. James chap. 4. 1. because men will share the world among them according to their own lusts. Now the only way to end them,
And hence grow all wars Says Saint James chap. 4. 1. Because men will share the world among them according to their own Lustiest. Now the only Way to end them,
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and preserve the world in Peace, is for God to interpose his Arbitration. The which he doth, partly by Law, and partly by Power. It is then best with the whole world,
and preserve the world in Peace, is for God to interpose his Arbitration. The which he does, partly by Law, and partly by Power. It is then best with the Whole world,
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For certainly (although some Atheists strain the notion too far, (as he whom Tully brings in, asserting, that all Religion was invented by Statesmen for politick ends; of whose mind I doubt there are still more than a good many) yet) it is an unquestionable Truth, that Religion hath a great influence upon the peaceable Government of Kingdoms, nor can any Body Politick be well governed without it:
For Certainly (although Some Atheists strain the notion too Far, (as he whom Tully brings in, asserting, that all Religion was invented by Statesmen for politic ends; of whose mind I doubt there Are still more than a good many) yet) it is an unquestionable Truth, that Religion hath a great influence upon the peaceable Government of Kingdoms, nor can any Body Politic be well governed without it:
But because there are some who have no sense of Religion at all, (and so will not stand to Gods Arbitration by Law) or if they have, yet are apt to interpret Gods Law for their own advantage;
But Because there Are Some who have no sense of Religion At all, (and so will not stand to God's Arbitration by Law) or if they have, yet Are apt to interpret God's Law for their own advantage;
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Thus Homer describes his Jupiter with a pair of golden ballances in his hand, weighing out the Fates of Armies and Nations; to intimate that God alone determines the great controversies of the world by his irresistable providence, according to his own will;
Thus Homer describes his Jupiter with a pair of golden balances in his hand, weighing out the Fates of Armies and nations; to intimate that God alone determines the great controversies of the world by his irresistible providence, according to his own will;
Thus when any part of this great body, hath grown unwieldy, by attracting too much nutriment to it self, he hath substracted from it, to give to others, what was expedient; cantoning great Monarchies, and distributing them into more moderate Principalities; and when he hath seen it needful (on the other side) strengthening weak members by accessions contributed from adjacent parts, hath enabled them to support themselves. And so in private concernments, he raiseth one Family out of the ruines of another, takes away providentially Labans wealth,
Thus when any part of this great body, hath grown unwieldy, by attracting too much nutriment to it self, he hath substracted from it, to give to Others, what was expedient; cantoning great Monarchies, and distributing them into more moderate Principalities; and when he hath seen it needful (on the other side) strengthening weak members by accessions contributed from adjacent parts, hath enabled them to support themselves. And so in private concernments, he Raiseth one Family out of the ruins of Another, Takes away providentially Labans wealth,
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if they should all exist together, the whole World would not suffice (as the proud King sayes of the dust of Samaria, in reference to his numerous Army, 1 King. 20. 10.) to afford every one an handfull. And so is the World maintained,
if they should all exist together, the Whole World would not suffice (as the proud King Says of the dust of Samaria, in Referente to his numerous Army, 1 King. 20. 10.) to afford every one an handful. And so is the World maintained,
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as the River is, by gaining on one banke, what it loseth on another: as the Moralist observes, that by these contrarieties of Providence the duration of this great Frame is preserved.
as the River is, by gaining on one bank, what it loses on Another: as the Moralist observes, that by these contrarieties of Providence the duration of this great Frame is preserved.
Whereas if these Scales could be wrested out of Gods hand, and Men had them in their own; there would be no end of quarrels betwixt them, but in a fatall ruine of them all, by means of mutuall rapines and bloodsheds, — suoque Marte cadent subito per mutua vulnera fratres. Ov. Met.
Whereas if these Scales could be wrested out of God's hand, and Men had them in their own; there would be no end of quarrels betwixt them, but in a fatal ruin of them all, by means of mutual rapines and bloodsheds, — suoque Mars cadent subito per mutuam vulnera Brothers. Ov. Met.
Reason is alwayes more easily managed than Passion; Man, than the beast in Man. The Law of the Members, as the blessed Apostle complains, is hardly brought into subjection to the Law of the Minde, Rom. 7. 23. whence it comes to pass, that though we know this Doctrine to be true,
Reason is always more Easily managed than Passion; Man, than the beast in Man. The Law of the Members, as the blessed Apostle complains, is hardly brought into subjection to the Law of the Mind, Rom. 7. 23. whence it comes to pass, that though we know this Doctrine to be true,
yet in Hypothesi, (when it comes to be reduced to every Mans particular) there can hardly a Man be found that doth not perswade himself, his Case doth not fall under this Rule, nor ought he to be governed by it.
yet in Hypothesis, (when it comes to be reduced to every men particular) there can hardly a Man be found that does not persuade himself, his Case does not fallen under this Rule, nor ought he to be governed by it.
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I complain of my self, (Christians) as well as of you. And Tertullian did so before me, who makes this ingenuous confession in the presence of God, in the very entrance of his excellent Book, De Patientia. That he had somewhat imprudently, and in a manner impudently, undertaken to Treat of a Duty, which he was not able to practise:
I complain of my self, (Christians) as well as of you. And Tertullian did so before me, who makes this ingenuous Confessi in the presence of God, in the very Entrance of his excellent Book, De Patientia. That he had somewhat imprudently, and in a manner impudently, undertaken to Treat of a Duty, which he was not able to practise:
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Indeed, we may, all of us, if we will be ingenuous, take up the same confession, in reference to the subject of this Doctrine. We can (all of us) say, We must submit to Gods will;
Indeed, we may, all of us, if we will be ingenuous, take up the same Confessi, in Referente to the Subject of this Doctrine. We can (all of us) say, We must submit to God's will;
but, whenever Gods will crosseth us in our particular Interests, how few of us are there, of whom, that may not be said truely, which Eliphaz charges on Job, Chap. 4. 5. Now it is come upon thee,
but, whenever God's will Crosseth us in our particular Interests, how few of us Are there, of whom, that may not be said truly, which Eliphaz charges on Job, Chap. 4. 5. Now it is come upon thee,
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But when it is our own case, we must have a dispensation for our impatience, our immoderate grief, our murmuring, our discontented speeches and carriages.
But when it is our own case, we must have a Dispensation for our impatience, our immoderate grief, our murmuring, our discontented Speeches and carriages.
after all these Demonstrations, with which I have endeavoured to satisfie your Judgments; to descend to some moving considerations to make impression upon your Affections themselves;
After all these Demonstrations, with which I have endeavoured to satisfy your Judgments; to descend to Some moving considerations to make impression upon your Affections themselves;
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that by making a Party for God among them, I may, (by their help, once raised) be the better able to reduce those others to obedience that stand in Rebellion against him.
that by making a Party for God among them, I may, (by their help, once raised) be the better able to reduce those Others to Obedience that stand in Rebellion against him.
And, because there is no passion that hath a greater influence upon us, to recover us from our sinful extravagancies, than shame of the absurdities, that attend them; (for which reason Scripture so frequently makes it a companion of Repentance,) I shall endeavour to stir up in you that just abhorrency and detestation of this sinfull distemper,
And, Because there is no passion that hath a greater influence upon us, to recover us from our sinful extravagancies, than shame of the absurdities, that attend them; (for which reason Scripture so frequently makes it a Companion of Repentance,) I shall endeavour to stir up in you that just abhorrency and detestation of this sinful distemper,
There is no Name of greater disgrace among Christians, than an Heathen: and therefore to be accounted as an Heathen, is used by our Saviour to express the highest brand of infamy that Christianity can marke the greatest offender withall, Mat. 18. 17. So that, certainly, there can be nothing in the World, which a Christian hath more cause to blush at,
There is no Name of greater disgrace among Christians, than an Heathen: and Therefore to be accounted as an Heathen, is used by our Saviour to express the highest brand of infamy that Christianity can mark the greatest offender withal, Mathew 18. 17. So that, Certainly, there can be nothing in the World, which a Christian hath more cause to blush At,
than what is condemned by Heathens themselves. Now, in the point in hand, it is amazing to think, what an height some Heathens have arrived to, beyond most of us that call our selvs Christians. As you must needs say,
than what is condemned by heathens themselves. Now, in the point in hand, it is amazing to think, what an height Some heathens have arrived to, beyond most of us that call our selves Christians. As you must needs say,
and that Men ought to demean themselves in the World, as wellbred Persons at a Feast, who carve decently to themselves of the Dish that is set before them,
and that Men ought to demean themselves in the World, as Well-bred Persons At a Feast, who carve decently to themselves of the Dish that is Set before them,
and that none but a low, and degenerous Spirit will struggle with him. To which, in the last place, take that high Speech of one Demetrius (recorded by the same Seneca, from his own Mouth,
and that none but a low, and degenerous Spirit will struggle with him. To which, in the last place, take that high Speech of one Demetrius (recorded by the same Senecca, from his own Mouth,
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I confess this last Speech savours somewhat of the high Stoical Rant; (as divers other passages in Seneca both his own, and those quoted with commendation from others of his sect;) and therefore every expression in it is not to be in strictness and propriety of language imitated or approved. But however in the high Rhetorick thereof, we may see what an Idea even an Heathen fancy conceives of that profession which man ought to attain unto, (for the Stoicks, I suppose,
I confess this last Speech savours somewhat of the high Stoical Rant; (as diverse other passages in Senecca both his own, and those quoted with commendation from Others of his sect;) and Therefore every expression in it is not to be in strictness and propriety of language imitated or approved. But however in the high Rhetoric thereof, we may see what an Idea even an Heathen fancy conceives of that profession which man ought to attain unto, (for the Stoics, I suppose,
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when they speak these things of themselves, speak their Judgments (at least) of what they design, or are convinced they ought to design the attainment of in their own practise) and thence infer;
when they speak these things of themselves, speak their Judgments (At least) of what they Design, or Are convinced they ought to Design the attainment of in their own practise) and thence infer;
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that, certainly, we are not able to answer it to God, our own Conscience, or our solemn profession of Christianity, if we come so vastly short of those mens, (whether aims and designs,
that, Certainly, we Are not able to answer it to God, our own Conscience, or our solemn profession of Christianity, if we come so vastly short of those men's, (whither aims and designs,
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for our non-proficiency in a Lesson; which even out of the very ruins and rubbish of fallen nature, those Philosophers were able to read so cleerly (at least,) if we will not allow them to have reduced it to practice in their lives and conversations.
for our nonproficiency in a lesson; which even out of the very ruins and rubbish of fallen nature, those Philosophers were able to read so clearly (At least,) if we will not allow them to have reduced it to practice in their lives and conversations.
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But if withall, we shall be so charitable to them, as to believe they (for the main) practised according to their speeches in this kind; (and why should we not vouchsafe them so much of our charity (at least) as to allow them to be honest men, against most of whom we have little evidence to judge them other,
But if withal, we shall be so charitable to them, as to believe they (for the main) practised according to their Speeches in this kind; (and why should we not vouchsafe them so much of our charity (At least) as to allow them to be honest men, against most of whom we have little evidence to judge them other,
but out-lived also, by the men that we represent to our selves under so odious a Character, cannot but cloath our faces, and our own confusion from so just a conviction, cannot but cover us as with a mantle, when we consider that we come short of them, whom we ought so far to exceed, that a NONLATINALPHABET, a bare precedency or going before them (it seems by our Saviours Question) will not serve our turns, except we advance to a NONLATINALPHABET to excel them so far,
but outlived also, by the men that we represent to our selves under so odious a Character, cannot but cloth our faces, and our own confusion from so just a conviction, cannot but cover us as with a mantle, when we Consider that we come short of them, whom we ought so Far to exceed, that a, a bore precedency or going before them (it seems by our Saviors Question) will not serve our turns, except we advance to a to excel them so Far,
2. That, that is a real contradiction to the confessed principles and practises of Christianity, and (by consequence) fastens on us the reproach of being false to our own avowed Religion.
2. That, that is a real contradiction to the confessed principles and practises of Christianity, and (by consequence) fastens on us the reproach of being false to our own avowed Religion.
For tell me (thou that callest thy self Christian) what is Christianity, but a Doctrine that teacheth conformity to Christ? And how art thou conformable to Christ, when he professeth so often, that he had no will of his own, but only his Fathers will that sent him? who in his greatest Agonies surrendred himself up to his Fathers will with an absolute renunciation of his own? Mat. 26. 39. How canst thou be a Christian, that art yet to learn the very A B C of Christianity, self-denial,
For tell me (thou that Callest thy self Christian) what is Christianity, but a Doctrine that Teaches conformity to christ? And how art thou conformable to christ, when he Professes so often, that he had no will of his own, but only his Father's will that sent him? who in his greatest Agonies surrendered himself up to his Father's will with an absolute renunciation of his own? Mathew 26. 39. How Canst thou be a Christian, that art yet to Learn the very A B C of Christianity, self-denial,
Thou therefore, that art of this Character, (though thou call thy self Christian never so much) know that Christianity disclaims, and Christ disowns thee.
Thou Therefore, that art of this Character, (though thou call thy self Christian never so much) know that Christianity disclaims, and christ disowns thee.
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Thou callest God thy Father, be ashamed of thy Impudence, who handlest him rather like a child under correction, than a Father. Thou callest him Master. How incongruously and incoherently with thy practise;
Thou Callest God thy Father, be ashamed of thy Impudence, who handlest him rather like a child under correction, than a Father. Thou Callest him Master. How incongruously and incoherently with thy practice;
and art thou not ashamed of thy gross hypocrisie, when (notwithstanding thy seeming devotion) thy heart gives thy tongue the lie, and secretly saies [ My name, my Kingdom, my will ] instead of Gods? But, possibly thou mayest profess to be so modest,
and art thou not ashamed of thy gross hypocrisy, when (notwithstanding thy seeming devotion) thy heart gives thy tongue the lie, and secretly Says [ My name, my Kingdom, my will ] instead of God's? But, possibly thou Mayest profess to be so modest,
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as to allow God two of these, the Name and the Kingdom; and thou only stickest at that hard word, Thy will. Thou art for the sanctification of his Name, and the coming of his Kingdom; but thou wouldest fain obtain thy will. Nay,
as to allow God two of these, the Name and the Kingdom; and thou only stickest At that hard word, Thy will. Thou art for the sanctification of his Name, and the coming of his Kingdom; but thou Wouldst fain obtain thy will. Nay,
if he have his power measured out to him by the arbitrary instructions he receives from time to time from thy will? so that by the granting thee thy will, instead of a Name and a Kingdom, he leaves himself nothing,
if he have his power measured out to him by the arbitrary instructions he receives from time to time from thy will? so that by the granting thee thy will, instead of a Name and a Kingdom, he leaves himself nothing,
but from thy allowance, he hath no power to give? Besides, how pellucid is that hypocrisie, which pretends in all humble and submissive manner to begg of God;
but from thy allowance, he hath no power to give? Beside, how pellucid is that hypocrisy, which pretends in all humble and submissive manner to beg of God;
Hoc volo, sic jubeo, stet pro rattone voluntas? speak out man, and tell God, (in plain English) that when thou sayst I begg, and I beseech, and I intreat, thou wilt be understood to say, I straitly will and command: bid him deny thee at his peril, thou wilt un-god him if he do, nisi Deus homini placuerit non erit Deus, (as Tertullian saies) tell him thou art resolved to own no God any longer than he shall please thee; such language is like thy self, fit for a soveraign will to deliver it self in.
Hoc volo, sic jubeo, stet Pro rattone Voluntas? speak out man, and tell God, (in plain English) that when thou Sayest I beg, and I beseech, and I entreat, thou wilt be understood to say, I straitly will and command: bid him deny thee At his peril, thou wilt ungod him if he do, nisi Deus Homini placuerit non erit Deus, (as Tertullian Says) tell him thou art resolved to own no God any longer than he shall please thee; such language is like thy self, fit for a sovereign will to deliver it self in.
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Thou pretendest to love God; a sorty pretence it is, and nothing else, whiles thou art continually mis-interpreting his actions, and picking quarrels at him.
Thou pretendest to love God; a sorty pretence it is, and nothing Else, while thou art continually Misinterpreting his actions, and picking quarrels At him.
So thou lovest thy Horse when he paceth to thy mind, and thy field, when it yields fruit to thy mind, says the Orator: this is (as he says) mercatura, non amicitia, trading, not love.
So thou Lovest thy Horse when he paceth to thy mind, and thy field, when it yields fruit to thy mind, Says the Orator: this is (as he Says) mercatura, non Amicitia, trading, not love.
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For friendship (the Orator will tell thee) cannot consist, but in an entire union of wills: so there may be (wilt thou say) if God will reduce his will to mine, or compound the matter at least;
For friendship (the Orator will tell thee) cannot consist, but in an entire Union of wills: so there may be (wilt thou say) if God will reduce his will to mine, or compound the matter At least;
But stay, proud Creature, God and man are never so friends, as to become fellows. Abraham, to be sure, was God's Friend, Isay 41. 8. and yet he knew his distance, as appears in that humble conference, Gen. 18. 27, 30. when a superior vouchsafes to become a friend, he expects for his condescention, to be observed and complyed withal from him whom he obligeth. This cultura potentis amici, husbanding of a potent friendship, is no easie matter.
But stay, proud Creature, God and man Are never so Friends, as to become Fellows. Abraham, to be sure, was God's Friend, Saiah 41. 8. and yet he knew his distance, as appears in that humble conference, Gen. 18. 27, 30. when a superior vouchsafes to become a friend, he expects for his condescension, to be observed and complied withal from him whom he obliges. This cultura potentis Friends, husbanding of a potent friendship, is no easy matter.
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And it principally consists in (that, which thou art most averse to) the perfect melting the inferiors will into that of his superiour friend. He that claims to be Gods friend, must in many cases, either quit his will, or his friend.
And it principally consists in (that, which thou art most averse to) the perfect melting the inferiors will into that of his superior friend. He that claims to be God's friend, must in many cases, either quit his will, or his friend.
thy Law is within my heart, Ps. 40. 8. Heb. 10. 9. and he professes, he came to do, not his own will, (much less any other persons) but the will of him that sent him, Joh. 6. 38.
thy Law is within my heart, Ps. 40. 8. Hebrew 10. 9. and he Professes, he Come to do, not his own will, (much less any other Persons) but the will of him that sent him, John 6. 38.
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2. In special, All the offices of Christ, wherein he works out our salvation, are managed according to his Fathers will. As a Priest, he sacrificed his will to his Father,
2. In special, All the Offices of christ, wherein he works out our salvation, Are managed according to his Father's will. As a Priest, he sacrificed his will to his Father,
before he offered his bloud, Mat. 26. 39, 42. As a Prophet, he spake, not of himself, but the words that he spake, the Father gave him in Commandment, and as the Father said unto him, so he spake, Joh. 12. 49, 50. As a King, he derives his Authority from him that said unto him, sit thou at my right hand, Ps. 110. 1. And he received his Kingdom by way of petition from his Father:
before he offered his blood, Mathew 26. 39, 42. As a Prophet, he spoke, not of himself, but the words that he spoke, the Father gave him in Commandment, and as the Father said unto him, so he spoke, John 12. 49, 50. As a King, he derives his authority from him that said unto him, fit thou At my right hand, Ps. 110. 1. And he received his Kingdom by Way of petition from his Father:
Ask of me, and I will give thee the Heathen for thine Inheritance, Ps. 2. 8. God set him as his King upon his holy hill, v. 6. made him Lord and Christ, Acts 2. 36. And answerably, the saving influence of all his Offices is dispenced in such a manner; as renders it utterly impossible for any man to have benefit by them,
Ask of me, and I will give thee the Heathen for thine Inheritance, Ps. 2. 8. God Set him as his King upon his holy hill, v. 6. made him Lord and christ, Acts 2. 36. And answerably, the Saving influence of all his Offices is dispensed in such a manner; as renders it utterly impossible for any man to have benefit by them,
as Priest, hath bought us wholly out of our own power, and made us entirely Gods peculiar. 1. Cor. 6. 19, 20. And in suffering for us, he hath obliged us to imitate and resemble him in his Death:
as Priest, hath bought us wholly out of our own power, and made us entirely God's peculiar. 1. Cor. 6. 19, 20. And in suffering for us, he hath obliged us to imitate and resemble him in his Death:
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but the modelling and moulding our hearts and lives according to the declared will of God. The power he exerciseth over us as King, is erected to no other purpose,
but the modelling and moulding our hearts and lives according to the declared will of God. The power he Exerciseth over us as King, is erected to no other purpose,
but to lead us in all dutiful obedience as the sons of God, Rom. 8. 14. and to teach us what to pray for as we ought, by making intercession for us, i. e.
but to led us in all dutiful Obedience as the Sons of God, Rom. 8. 14. and to teach us what to pray for as we ought, by making Intercession for us, i. e.
by exciting holy desires in us, according to the will of God? v. 26, 27. The Covenant of grace, which he by his mediation hath established and ratified, betwixt God and us;
by exciting holy Desires in us, according to the will of God? v. 26, 27. The Covenant of grace, which he by his mediation hath established and ratified, betwixt God and us;
So that, from all these instances, it is evident, that to advance our wills into competition with Gods, & not entirely to conform them to his, destroys the whole frame of our salvation wrought by Christ;
So that, from all these instances, it is evident, that to advance our wills into competition with God's, & not entirely to conform them to his, Destroys the Whole frame of our salvation wrought by christ;
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so that it must be as inconsistent a thing to hope to be saved by Christ, and yet to design the reservation of our own wills to ourselves, as to expect the House stand firm,
so that it must be as inconsistent a thing to hope to be saved by christ, and yet to Design the reservation of our own wills to ourselves, as to expect the House stand firm,
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And now, let me ask thee, thou peevish, passionate, self-willed Creature, what canst thou so much as pretend to free thee from the shame of so many absurd, self-condemning inconsistencies, and contradictory absurdities?
And now, let me ask thee, thou peevish, passionate, self-willed Creature, what Canst thou so much as pretend to free thee from the shame of so many absurd, self-condemning inconsistencies, and contradictory absurdities?
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Object. Wilt thou say, thou art willing to submit thy will to Gods, so far as thou canst in reason be satified concerning it? But whiles thy Reason dissents, thy will (that is managed according to that which Reason dictates) cannot consent.
Object. Wilt thou say, thou art willing to submit thy will to God's, so Far as thou Canst in reason be satified Concerning it? But while thy Reason dissents, thy will (that is managed according to that which Reason dictates) cannot consent.
Such and such particulars in the government of the world, and the managery of thine own private concerns, thou canst not but think, might have been ordered better otherwise:
Such and such particulars in the government of the world, and the managery of thine own private concerns, thou Canst not but think, might have been ordered better otherwise:
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Generously said, and much like a Man! but (I must tell thee) too little savouring of a Christian Thou wouldest have God satisfie thy Reason, what Reason dost thou mean? thy carnal Reason? That must not be satisfied, but subdued, and every NONLATINALPHABET, every NONLATINALPHABET, the sublime notions, and acute argumentations of it, must be reduced into captivity to the obedience of Christ, 2 Cor. 10. 5. meanest thou thy renewed, sanctified Reason? The very genuine property thereof, is, to be satisfied in every thing God doth (eo nomine) upon no other ground but this, that he did it, Ps. 30. 9. The notions that it hath of Gods wisdom, goodness, justice, soveraignty, &c. (before mentioned) are to it instead of all Reasons to sway it into an humble subjection, yea, prostration to his will and pleasure.
Generously said, and much like a Man! but (I must tell thee) too little savouring of a Christian Thou Wouldst have God satisfy thy Reason, what Reason dost thou mean? thy carnal Reason? That must not be satisfied, but subdued, and every, every, the sublime notions, and acute argumentations of it, must be reduced into captivity to the Obedience of christ, 2 Cor. 10. 5. Meanest thou thy renewed, sanctified Reason? The very genuine property thereof, is, to be satisfied in every thing God does (eo nomine) upon no other ground but this, that he did it, Ps. 30. 9. The notions that it hath of God's Wisdom, Goodness, Justice, sovereignty, etc. (before mentioned) Are to it instead of all Reasons to sway it into an humble subjection, yea, prostration to his will and pleasure.
for, besides the pride which naturally men take in censuring, (especially their betters) which alone would produce innumerable cavils; (so that the great Creator of the world (as Tertullian saies to Marcian) would be able to do nothing, that would not yield matter of censure to these censores divinitatis; but upon every turn they would presume to tell him, sic non debnit Deus, & sic magis debuit, so he should not have done,
for, beside the pride which naturally men take in censuring, (especially their betters) which alone would produce innumerable cavils; (so that the great Creator of the world (as Tertullian Says to Marcian) would be able to do nothing, that would not yield matter of censure to these censores divinitatis; but upon every turn they would presume to tell him, sic non debnit Deus, & sic magis Debt, so he should not have done,
and so he might have done better:) I say, besides the pride that humane Reason would take in cavilling, the self-love also that is naturally in every man, would (after God had offered the utmost satisfaction) prompt him to hold the conclusion pertinaciously,
and so he might have done better:) I say, beside the pride that humane Reason would take in caviling, the Self-love also that is naturally in every man, would (After God had offered the utmost satisfaction) prompt him to hold the conclusion pertinaciously,
And shall God have done, when he hath satisfied thee? will he not find all the world alike desirous of satisfaction with thee? And is there not as much reason for every one to desire it as for any one? For, what can be urged,
And shall God have done, when he hath satisfied thee? will he not find all the world alike desirous of satisfaction with thee? And is there not as much reason for every one to desire it as for any one? For, what can be urged,
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why thou shouldest obtain it, which may not as well be pleaded for all the men in the world? If then the Creator of the world, shall be obliged to satisfie all mankind in all that he doth, what an impossible task would this prove? Do not mens Judgments differ as much as their Faces? and will not that that will satisfie one upon that account, dis-satisfie thousands?
why thou Shouldst obtain it, which may not as well be pleaded for all the men in the world? If then the Creator of the world, shall be obliged to satisfy all mankind in all that he does, what an impossible task would this prove? Do not men's Judgments differ as much as their Faces? and will not that that will satisfy one upon that account, dissatisfy thousands?
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So, that still thou art absurd in thy Demands, and instead of being answered by Reason, deservest (as Job did when he was much in thy strain) to be answered out of a whirlwind, Job. 38. 1.
So, that still thou art absurd in thy Demands, and instead of being answered by Reason, deservest (as Job did when he was much in thy strain) to be answered out of a whirlwind, Job. 38. 1.
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For although circumstances in a metaphysical consideration, be but small things, the meer garments, or (less it may be) trimmings of an action: yet in a moral consideration, these garments are more worth than the body, these trimmings than the stuff. For the circumstances here, make a thing what it is.
For although Circumstances in a metaphysical consideration, be but small things, the mere garments, or (less it may be) trimmings of an actium: yet in a moral consideration, these garments Are more worth than the body, these trimmings than the stuff. For the Circumstances Here, make a thing what it is.
because upon the refusal of them, thou resolvest (it seems) to hold out the Fort of thy Heart in Rebellion against thy Maker. The smaller the Terms are in this case, the greater thy disloyalty, who upon such small terms suspendest,
Because upon the refusal of them, thou resolvest (it seems) to hold out the Fort of thy Heart in Rebellion against thy Maker. The smaller the Terms Are in this case, the greater thy disloyalty, who upon such small terms suspend,
yea denyest thy Allegiance to thy Lord and Soveraign. Know therefore (for a close of this point) that thou art absurdly impertinent in all thy pretensions against the equity of this Duty, the resignation of thy will universally to the will of God.
yea deniest thy Allegiance to thy Lord and Sovereign. Know Therefore (for a close of this point) that thou art absurdly impertinent in all thy pretensions against the equity of this Duty, the resignation of thy will universally to the will of God.
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For herein Heathens themselves condemn thee; thine own avowed principles of Christianity confute thee; yea, thy own Reasons and Arguments to the contrary, militate against thee.
For herein heathens themselves condemn thee; thine own avowed principles of Christianity confute thee; yea, thy own Reasons and Arguments to the contrary, militate against thee.
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And therefore thou hast nothing more to do (if thou wilt not do amiss) but to lie down in thy shame, and repent thee (with holy Job, after a like sawcy debate with his Maker) in dust and ashes, acknowledging, that thou hast medled with what thou understoodest not, and therefore wilt proceed no farther, but quietly lay thy hand on thy mouth, and (with the brethren in the Text) NONLATINALPHABET, rest satissied, and give his Will no farther interruption or disturbance;
And Therefore thou hast nothing more to do (if thou wilt not do amiss) but to lie down in thy shame, and Repent thee (with holy Job, After a like saucy debate with his Maker) in dust and Ashes, acknowledging, that thou hast meddled with what thou understoodst not, and Therefore wilt proceed no farther, but quietly lay thy hand on thy Mouth, and (with the brothers in the Text), rest satissied, and give his Will no farther interruption or disturbance;
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2. The Factum, or what these brethren did, in pursuance of what they said, NONLATINALPHABET, we ceased. The word in the Original, is of a great latitude.
2. The Factum, or what these brothers did, in pursuance of what they said,, we ceased. The word in the Original, is of a great latitude.
or disturbance of others. When Wars and Tumults are ended in a Nation, that no person contrives or attempts new broils, they are by the Greek Historians, generally said, NONLATINALPHABET.
or disturbance of Others. When Wars and Tumults Are ended in a nation, that no person contrives or attempts new broils, they Are by the Greek Historians, generally said,.
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Whiles man desires one thing, and God designs another, there is, as it were a war (at least contest) betwixt God and him, whose will shall prevail; but when we resign our wills, and entirely rest in his; then we do yield him the Victory, and are at Peace with him.
While man Desires one thing, and God designs Another, there is, as it were a war (At least contest) betwixt God and him, whose will shall prevail; but when we resign our wills, and entirely rest in his; then we do yield him the Victory, and Are At Peace with him.
And therefore the Etymologists find something also in this word, that imports an inward complacency and pleasedness of spirit in that condition, wherein a man is thus quiet and peaceable. For they tell us, it comes from NONLATINALPHABET, that signifies inward satisfaction, delight and pleasure, so that the Lesson which it learns us in this latitude, is
And Therefore the Etymologists find something also in this word, that imports an inward complacency and pleasedness of Spirit in that condition, wherein a man is thus quiet and peaceable. For they tell us, it comes from, that signifies inward satisfaction, delight and pleasure, so that the lesson which it learns us in this latitude, is
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1. An inward serenity and clearness of mind, that (like a calm after a storm) doth motos compònere fluct us, lay all the waves that rumpled and ruffled a mans soul,
1. an inward serenity and clearness of mind, that (like a Cam After a storm) does motos compònere fluct us, lay all the waves that rumpled and ruffled a men soul,
whether from dissatisfaction of judgment, or disorder of affections. So that instead of tumultuating thoughts, and tempestuous passions, there is, in the Soul of man so quieted (what the Evangelist tells us Christs increpation reduced the winds and sea unto, Mat. 8. 26.) NONLATINALPHABET, a great calm. And this, to make it the more plain to you, I shall shew in parts.
whither from dissatisfaction of judgement, or disorder of affections. So that instead of Tumultuating thoughts, and tempestuous passion, there is, in the Soul of man so quieted (what the Evangelist tells us Christ increpation reduced the winds and sea unto, Mathew 8. 26.), a great Cam. And this, to make it the more plain to you, I shall show in parts.
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1. A mans Judgment is reconciled to think well of the doings of God, which before (possibly) he proudly and peremptorily censured and condemned; and he is satisfied in them, as most just and good:
1. A men Judgement is reconciled to think well of the doings of God, which before (possibly) he proudly and peremptorily censured and condemned; and he is satisfied in them, as most just and good:
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whence the man is highly pleased in what God hath done; as concluding, that had it been left to himself to order, he knew not how to have mended it in the least circumstance! Thus did Hezekiah NONLATINALPHABET, Good, faith he, is the word of the Lord which thou hast spoken;
whence the man is highly pleased in what God hath done; as concluding, that had it been left to himself to order, he knew not how to have mended it in the least circumstance! Thus did Hezekiah, Good, faith he, is the word of the Lord which thou hast spoken;
and 'tis remarkable, that this word which he owns as so good, was a severe threatning of the Prophet Isaiah from God, that was to befall his Kingdom and posterity:
and it's remarkable, that this word which he owns as so good, was a severe threatening of the Prophet Isaiah from God, that was to befall his Kingdom and posterity:
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and yet, he is reconciled to it, in his Judgment. And he repeats it again (with the reason of his acquiescence in it with so high a satisfaction.) For he said moreover, there shall be peace and truth in my daies, Is. 38. 8. or (as it is rendred in the parallel place, 2 Kin. 20. 19.) Is it not good,
and yet, he is reconciled to it, in his Judgement. And he repeats it again (with the reason of his acquiescence in it with so high a satisfaction.) For he said moreover, there shall be peace and truth in my days, Is. 38. 8. or (as it is rendered in the parallel place, 2 Kin. 20. 19.) Is it not good,
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I would not for all the world have been otherwise dealt with, than God hath dealt with me, in these my sad and doleful afflictions, and persecutions from Saul:
I would not for all the world have been otherwise dealt with, than God hath dealt with me, in these my sad and doleful afflictions, and persecutions from Saul:
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and he gives a reason of it too, because it learned him Gods statutes, Ps. 119. 71. and again he speaks his high approbation of Gods severities, v. 75. I know, O Lord, that thy Judgments are right, and that in much faithfulness thou hast afflicted mee, thou hast discharged the part of a trusty & faithful friend, in all that thou hast inflicted upon me. I know I had been worse if I had fared better. Had God gratified my humour, he had falsified his Trust, his Covenant, wherein he stands engaged to me, to give grace and glory, and detain no good thing from me, Ps. 84. 14. 34. 10. Will you see (yet) an higher approbation given to God in his severest Providences? Look on Job then:
and he gives a reason of it too, Because it learned him God's statutes, Ps. 119. 71. and again he speaks his high approbation of God's severities, v. 75. I know, Oh Lord, that thy Judgments Are right, and that in much faithfulness thou hast afflicted me, thou hast discharged the part of a trusty & faithful friend, in all that thou hast inflicted upon me. I know I had been Worse if I had fared better. Had God gratified my humour, he had falsified his Trust, his Covenant, wherein he Stands engaged to me, to give grace and glory, and detain no good thing from me, Ps. 84. 14. 34. 10. Will you see (yet) an higher approbation given to God in his Severest Providences? Look on Job then:
and those arriving at his knowledge by several frighted Messengers one after another, (which is among men accounted the greatest addition of torture that can be, to destroy a man gradually, that he may sentire se mori, be sensible of every approach of death distinctly) yet he falls on his face and worships the Lord, and saies, The Lord hath given, the Lord hath taken (he acknowledgeth the justice of his proceedings) he had done him no wrong, to call for his own back again:
and those arriving At his knowledge by several frighted Messengers one After Another, (which is among men accounted the greatest addition of torture that can be, to destroy a man gradually, that he may sentire se Mori, be sensible of every approach of death distinctly) yet he falls on his face and worships the Lord, and Says, The Lord hath given, the Lord hath taken (he acknowledgeth the Justice of his proceedings) he had done him no wrong, to call for his own back again:
(and he proceeds) I must have left them shortly, for I must have returned naked to the Earth (my Mother whence I was taken) and God hath but taken them from me a little sooner, Blessed be the name of the Lord.
(and he proceeds) I must have left them shortly, for I must have returned naked to the Earth (my Mother whence I was taken) and God hath but taken them from me a little sooner, Blessed be the name of the Lord.
as in the greatest of Mercies. Methinks I hear him descanting upon this plain-song thus, Blessed be God that hath taken so effectual a course (to wean me from the world,
as in the greatest of mercies. Methinks I hear him descanting upon this plainsong thus, Blessed be God that hath taken so effectual a course (to wean me from the world,
Blessed be the name of the Lord that hath taken from me the rack, and strappado of my anxious thoughts, the fewel of my lusts, the snares of my heart, the canker of my graces, the matter of my temptations, the clogg of my holy affections, the thief of my devotions, the barr and wall of partition betwixt my soul,
Blessed be the name of the Lord that hath taken from me the rack, and strappado of my anxious thoughts, the fuel of my Lustiest, the snares of my heart, the canker of my graces, the matter of my temptations, the clog of my holy affections, the thief of my devotions, the bar and wall of partition betwixt my soul,
being (not only from a strong tide of opposition to the will of God (it may be) reduced to a dead water; but) by a contrary Tide (occasioned by the moving of Gods holy spirit upon them) turned back,
being (not only from a strong tide of opposition to the will of God (it may be) reduced to a dead water; but) by a contrary Tide (occasioned by the moving of God's holy Spirit upon them) turned back,
and made to run in the same stream with it, neither do they (as they say some swift Rivers do, that passing through great Lakes keep their own waters unmixed) reserve any thing of their own; but mingle themselves entirely with that Ocean of infinite perfections into which they are swallowed. So, that let God do what he will, such a soul loves him entirely, desires him affectionately, trusts and hopes in him securely, delights in him satisfactorily; and (on the other side) grieves for nothing but offending him, fears nothing but that it may offend him again, is angry at nothing but its own foolish prejudices, and hard thoughts of him,
and made to run in the same stream with it, neither do they (as they say Some swift rivers do, that passing through great Lake's keep their own waters unmixed) reserve any thing of their own; but mingle themselves entirely with that Ocean of infinite perfections into which they Are swallowed. So, that let God do what he will, such a soul loves him entirely, Desires him affectionately, trusts and hope's in him securely, delights in him satisfactorily; and (on the other side) grieves for nothing but offending him, fears nothing but that it may offend him again, is angry At nothing but its own foolish prejudices, and hard thoughts of him,
or Christian Epicurism, (if I may so call it) wherein the ravished Soul can do (that which Epicurus only vaunted of) cry out even in Phalaris his Bull, Quam dulce! O how sweet and pleasant,
or Christian Epicurism, (if I may so call it) wherein the ravished Soul can do (that which Epicurus only vaunted of) cry out even in Phalaris his Bull, Quam dulce! O how sweet and pleasant,
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both his own, I take pleasure, NONLATINALPHABET, find high complacency and satisfaction in varieties of grievous sufferings, 2 Cor. 12. 10. and his brethrens also,
both his own, I take pleasure,, find high complacency and satisfaction in varieties of grievous sufferings, 2 Cor. 12. 10. and his Brothers' also,
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as he witnesseth, Rom. 5. 3. We (not I only, but I, and my fellow-Christians) NONLATINALPHABET, glory, crow, and triumph in tribulations. Thus serene and calm is the Soul,
as he Witnesseth, Rom. 5. 3. We (not I only, but I, and my fellow-Christians), glory, crow, and triumph in tribulations. Thus serene and Cam is the Soul,
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A mans very countenance witnesseth the complacency of the heart in Gods good pleasure. It doth not fall and lowre, with Cains, out of wrath, and high indignation against God, Gen. 4. 5. No fire of anger sparkles in the eies; no wrinkles of care, sollicitousness and forethought furrow the brows; no melancholly paleness, or vexing leanness disfigures the cheeks: but the merry heart (as Solomon saies) makes a cheerful countenance, Prov. 15. 13. and the light and health that is in that (Job. 29. 24. Ps. 42. 9.) speaks the sound and healthy constitution of the Soul that shines through it.
A men very countenance Witnesseth the complacency of the heart in God's good pleasure. It does not fallen and lower, with Cains, out of wrath, and high Indignation against God, Gen. 4. 5. No fire of anger sparkles in the eyes; no wrinkles of care, solicitousness and forethought furrow the brows; no melancholy paleness, or vexing leanness disfigures the cheeks: but the merry heart (as Solomon Says) makes a cheerful countenance, Curae 15. 13. and the Light and health that is in that (Job. 29. 24. Ps. 42. 9.) speaks the found and healthy constitution of the Soul that shines through it.
The Tongue, is not only bound to the good behaviour, as to all expressions of discontent and displeasure, as Davids was, Ps. 39. 9. but contrarily, enlarged, and set at liberty to sound forth the high praises of God, and bless him (as Job) in the greatest afflictions, in every thing giving thanks, 1 Thes. 5. 18. and glorifying him even in the Fires, Is. 24. 5.
The Tongue, is not only bound to the good behaviour, as to all expressions of discontent and displeasure, as Davids was, Ps. 39. 9. but contrarily, enlarged, and Set At liberty to found forth the high praises of God, and bless him (as Job) in the greatest afflictions, in every thing giving thanks, 1 Thebes 5. 18. and glorifying him even in the Fires, Is. 24. 5.
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Lastly, the very gestures, carriages, and deportments of the whole body, testify that the spirit is lightsome, debonaire, and free from all such black and clowdy thoughts as usually derive an unpleasing gloominess, and lowring sullenness into the whole conversation. So David, when God had declared his Will in reference to his Child, by and by alters the whole Garb of his conversation, washeth his cloaths, and annoints himself, and changeth bis apparel, and eats and drinks as formerly, 2 Sam. 12. 20.
Lastly, the very gestures, carriages, and deportments of the Whole body, testify that the Spirit is lightsome, debonair, and free from all such black and cloudy thoughts as usually derive an unpleasing gloominess, and lowering sullenness into the Whole Conversation. So David, when God had declared his Will in Referente to his Child, by and by alters the Whole Garb of his Conversation, washes his clothes, and anoints himself, and changes bis apparel, and eats and drinks as formerly, 2 Sam. 12. 20.
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as it may be questionable, whether it be possible to be attained, and so consistent either with nature or duty? For, is it naturally possible so totally to cast off humanity, whiles we live here below,
as it may be questionable, whither it be possible to be attained, and so consistent either with nature or duty? For, is it naturally possible so totally to cast off humanity, while we live Here below,
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but a duty in us, to fear when God threatens, and grieve when he smites; does not this carriage seem to import a stoical Apathy, betwixt which and Christian Patience there is a confessed Antipathy? Nay, lastly, where the affliction is extraordinarily oppressing,
but a duty in us, to Fear when God threatens, and grieve when he smites; does not this carriage seem to import a stoical Apathy, betwixt which and Christian Patience there is a confessed Antipathy? Nay, lastly, where the affliction is extraordinarily oppressing,
how extreamly difficult is it for the most resolved Saint so to mortifie the very excesses incident to lapsed nature, as to keep within any distance in this holy race to those high examples but now mentioned;
how extremely difficult is it for the most resolved Saint so to mortify the very Excesses incident to lapsed nature, as to keep within any distance in this holy raze to those high Examples but now mentioned;
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1. As to the sinless resentments of nature, I grant it neither possible nor lawful wholly to put them off, and therefore require not of any man so to do;
1. As to the sinless resentments of nature, I grant it neither possible nor lawful wholly to put them off, and Therefore require not of any man so to do;
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2. A due sensibleness of Gods afflicting hand, if joined (as it ought to be) with a due consideration of our own deserts, is not only consistent with,
2. A due sensibleness of God's afflicting hand, if joined (as it ought to be) with a due consideration of our own deserts, is not only consistent with,
Lastly, The total mortification of the sinful redundancies of natural passion, though confessed to be extreamly difficult, is also confessedly a Duty, and (by consequence) gradually attainable: and so, seeing in the Saints mentioned it appears a perfection actually acquired, we are not to impute it to special priviledge that they acquired it,
Lastly, The total mortification of the sinful redundancies of natural passion, though confessed to be extremely difficult, is also confessedly a Duty, and (by consequence) gradually attainable: and so, seeing in the Saints mentioned it appears a perfection actually acquired, we Are not to impute it to special privilege that they acquired it,
but to Gods blessing upon their holy endeavours; and make their examples a spur to our industry, accounting whatever disswades us from it, nothing else but sluggishness in an humble disguise. And therefore dis-hearten not thy endeavours by forcasting impossibilities. For,
but to God's blessing upon their holy endeavours; and make their Examples a spur to our industry, accounting whatever dissuades us from it, nothing Else but sluggishness in an humble disguise. And Therefore dishearten not thy endeavours by forcasting impossibilities. For,
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as Epictetus encourageth the young Candidate of his Philosophy, whom he had startled with the eminent example of Socrates, by telling him, that in the practise of the principles he lays down, Socrates became what he was, and that though he be not yet a Socrates, yet by aiming and designing to become a Socrates, and living answerably to those aims, he might in time arrive at the same perfection with him:
as Epictetus Encourageth the young Candidate of his Philosophy, whom he had startled with the eminent Exampl of Socrates, by telling him, that in the practice of the principles he lays down, Socrates became what he was, and that though he be not yet a Socrates, yet by aiming and designing to become a Socrates, and living answerably to those aims, he might in time arrive At the same perfection with him:
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so do I encourage thee, Despair not of reaching to the high perfections of Job, David, Hezechiah, and other eminent Saints; for thou mayest in time come to be such an one as they were,
so do I encourage thee, Despair not of reaching to the high perfections of Job, David, Hezekiah, and other eminent Saints; for thou Mayest in time come to be such an one as they were,
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My next business, therefore, shal be to give thee such Directions, by the practise whereof thou mayest advance towards, and in time arrive at this noble pitch.
My next business, Therefore, shall be to give thee such Directions, by the practice whereof thou Mayest advance towards, and in time arrive At this noble pitch.
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For hereby thou wilt grow so far satisfied in him, that thou wilt be assured he neither can nor will order any thing that befalls thee otherwise than may stand with thy best advantage; thy heart will rest securely in him;
For hereby thou wilt grow so Far satisfied in him, that thou wilt be assured he neither can nor will order any thing that befalls thee otherwise than may stand with thy best advantage; thy heart will rest securely in him;
yea, thou wilt be studious to please and approve thy self to him in all things; and think nothing thou hast too dear for him to dispose of at his pleasure, which he will vouchsafe to call for or make use of;
yea, thou wilt be studious to please and approve thy self to him in all things; and think nothing thou hast too dear for him to dispose of At his pleasure, which he will vouchsafe to call for or make use of;
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but rather, (as we use to express our selves to our intimate friends when they have occasion for any thing in our possession) thou wilt tell him from thy heart, that thou art heartily glad thou hadst it for him.
but rather, (as we use to express our selves to our intimate Friends when they have occasion for any thing in our possession) thou wilt tell him from thy heart, that thou art heartily glad thou Hadst it for him.
2. Interpret Gods providences candidly. Take every thing from him by the best Handle. If any better construction than other can be made of his dealings, take hold of that, and therewithal silence thy passionate prejudices and mis-representations that art apt to mislead thee.
2. Interpret God's providences candidly. Take every thing from him by the best Handle. If any better construction than other can be made of his dealings, take hold of that, and therewithal silence thy passionate prejudices and misrepresentations that art apt to mislead thee.
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What a false glass is to a beautiful face, and the moved water to a streight staff, that is prejudicate opinion to the best of Gods Actions. There is a rare Beauty in all Providences as God orders them, Eccles. 3. 11. do you but hang them in a good light, and wipe your eies from all infectious tinctures of prepossession,
What a false glass is to a beautiful face, and the moved water to a straight staff, that is prejudicate opinion to the best of God's Actions. There is a rare Beauty in all Providences as God order them, Eccles. 3. 11. doe you but hang them in a good Light, and wipe your eyes from all infectious tinctures of prepossession,
as Rachel for Children, Gen. 30. 1. we are apt to over-expect: what we over-expect; if we attain it, we are prone to over-love, and if we miss of attaining it,
as Rachel for Children, Gen. 30. 1. we Are apt to over-expect: what we over-expect; if we attain it, we Are prove to overlove, and if we miss of attaining it,
or lose it again when attained, to overgrieve. And then do our discontents advance themselves upon our disappointments, and an hundred to one, if (while in our unbounded passions, we fling about us like enraged beasts) we dash not some dirt in the face of God the Author, as well as on the persons and things which he makes use of as the Instruments of our Defeats. No man knows what a black train of daring impieties may be at the heels of any inordinate desire; even such,
or loose it again when attained, to overgrieve. And then do our discontents advance themselves upon our disappointments, and an hundred to one, if (while in our unbounded passion, we fling about us like enraged beasts) we dash not Some dirt in the face of God the Author, as well as on the Persons and things which he makes use of as the Instruments of our Defeats. No man knows what a black train of daring impieties may be At the heels of any inordinate desire; even such,
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4. Maintain a noble and heroical Faith in God, both concerning the affairs of this life, so far as they fall under Divine Promises, and those of the Life to come. And because the security you have for both is not alike, you must principally fix your confidence in that which relates to your Souls and their concernments; and then having raised a well grounded assurance concerning them, you will the more easily quench those sparks of unbelief which are apt to disquiet you in reference to affairs of an inferiour nature. For he that can deposite his soul with God, being assured (with the blessed Apostle, 2 Tim. 1. 12.) that he will NONLATINALPHABET, keep that important pledge faithfully;
4. Maintain a noble and heroical Faith in God, both Concerning the affairs of this life, so Far as they fallen under Divine Promises, and those of the Life to come. And Because the security you have for both is not alike, you must principally fix your confidence in that which relates to your Souls and their concernments; and then having raised a well grounded assurance Concerning them, you will the more Easily quench those sparks of unbelief which Are apt to disquiet you in Referente to affairs of an inferior nature. For he that can deposit his soul with God, being assured (with the blessed Apostle, 2 Tim. 1. 12.) that he will, keep that important pledge faithfully;
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will easily trust and acquiesce in him for all other things. For will any man distrust him for Counters, whom he intrusts with Gold and Pearls? And hence it will follow, that the more nobly and generously your Faith in all things rests in God, the more full and clear will your satisfactions be concerning him in all his dealings;
will Easily trust and acquiesce in him for all other things. For will any man distrust him for Counters, whom he intrusts with Gold and Pearls? And hence it will follow, that the more nobly and generously your Faith in all things rests in God, the more full and clear will your satisfactions be Concerning him in all his dealings;
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yea, love, joy, and delight in him, will act as high as our Faith, even in defiance of all appearing contradictions and impossibilities. So was it with the Church, Hab. 3. 17, 18. Although the Fig-tree shall not blossom,
yea, love, joy, and delight in him, will act as high as our Faith, even in defiance of all appearing contradictions and impossibilities. So was it with the Church, Hab. 3. 17, 18. Although the Fig tree shall not blossom,
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5. Remember what you have received from God gratefully, and compare it with what you want, or lose; which if you do, you will find (upon account) a thousand mercies, it may be, to one or two in considerable crosses. What the Moralist tells us is the too common fault of Ambition, that, non respicit, it looks with envy at those few that are before,
5. remember what you have received from God gratefully, and compare it with what you want, or loose; which if you do, you will find (upon account) a thousand Mercies, it may be, to one or two in considerable Crosses. What the Moralist tells us is the too Common fault of Ambition, that, non respicit, it looks with envy At those few that Are before,
but never looks back with gratitude at those many that in the Princes favour come behind; thou mayest observe to be the fault of thy discontent, it doth not respicere, not look back upon the many mercies bestowed,
but never looks back with gratitude At those many that in the Princes favour come behind; thou Mayest observe to be the fault of thy discontent, it does not respicere, not look back upon the many Mercies bestowed,
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or the many other crosses escaped, but only forward, upon that one mercy or cross, which it desires or eschews Could we keep an exact account of the various dealings of God with us all our life long,
or the many other Crosses escaped, but only forward, upon that one mercy or cross, which it Desires or eschews Could we keep an exact account of the various dealings of God with us all our life long,
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and confront his afflicting with his obliging providences, we should find abundance of cause to acknowledge even the most miserable term of life, to be fuller of mercies than miseries; as the Poet tells us, that whoso compares the fair and foul daies of a year together, — Inveniet plures solibus esse dies, will find the fair daies to exceed in number.
and confront his afflicting with his obliging providences, we should find abundance of cause to acknowledge even the most miserable term of life, to be fuller of Mercies than misery's; as the Poet tells us, that whoso compares the fair and foul days of a year together, — Inveniet plures solibus esse dies, will find the fair days to exceed in number.
Set the one against the other (as Solomon saies of the daies of adversity and prosperity, Eccles. 7. 14.) and thou wilt find nothing after him to carp or quarrel at.
Set the one against the other (as Solomon Says of the days of adversity and Prosperity, Eccles. 7. 14.) and thou wilt find nothing After him to carp or quarrel At.
He that will give God thanks for what he hath taken, must (according to Jobs order) first consider what he hath given, Job. 1. 21. 6. State your own condition justly, not measuring it by Phantasie, but right Reason. Opinion makes most men miserable, who would not be so, did they not conceive themselves to be so. Whence Epictetus (often before mentioned) adviseth us to say to all the most frightful evils, NONLATINALPHABET, thou that appearest so scaring a thing, art not the evil indeed that thou seemost to be;
He that will give God thanks for what he hath taken, must (according to Jobs order) First Consider what he hath given, Job. 1. 21. 6. State your own condition justly, not measuring it by Fantasy, but right Reason. Opinion makes most men miserable, who would not be so, did they not conceive themselves to be so. Whence Epictetus (often before mentioned) adviseth us to say to all the most frightful evils,, thou that appearest so scaring a thing, art not the evil indeed that thou seemost to be;
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as he saies, meer Phantosms of evil, for they are really and indeed evils: but thus far his words have an undoubted truth in them, that our opinion makes them greater evils by far than they be, the shape in which our abused phantasie beholds them is — Vera major Imago, far biggar and more dismal, than that which properly belongs to them. But here is the misery;
as he Says, mere Phantasms of evil, for they Are really and indeed evils: but thus Far his words have an undoubted truth in them, that our opinion makes them greater evils by Far than they be, the shape in which our abused fantasy beholds them is — Vera Major Imago, Far biggar and more dismal, than that which properly belongs to them. But Here is the misery;
Yea, commonly, we commit a grosser absurdity than this is, whiles we suffer our selves to be abused into sad disorders and distempers of spirit, by the meer opinions of others. How easie a thing it is to make a melancholly man sick indeed, by confidently perswading him that he is so, experience hath evidenced in divers instances.
Yea, commonly, we commit a grosser absurdity than this is, while we suffer our selves to be abused into sad disorders and distempers of Spirit, by the mere opinions of Others. How easy a thing it is to make a melancholy man sick indeed, by confidently persuading him that he is so, experience hath evidenced in diverse instances.
Now, in all such cases, we must strip all those affrighting evils which so disturb us, of whatever, opinion (our own or others) hath cloathed them withall;
Now, in all such cases, we must strip all those affrighting evils which so disturb us, of whatever, opinion (our own or Others) hath clothed them withal;
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and after so doing, judge of them by the dictates of sound Reason informed from the Scripture. And then, that providence of God towards us which in a disguise looked like a Devil, when stripped of it, will appear a good Angel; and instead of running from its gripes, we shall run into its embraces.
and After so doing, judge of them by the dictates of found Reason informed from the Scripture. And then, that providence of God towards us which in a disguise looked like a devil, when stripped of it, will appear a good Angel; and instead of running from its gripes, we shall run into its embraces.
7. Mind your work that God hath laid out for you to do, seriously and industriously. For, what one saies of Love, is true of discontent and dissatisfaction in Gods procecedings;
7. Mind your work that God hath laid out for you to do, seriously and industriously. For, what one Says of Love, is true of discontent and dissatisfaction in God's procecedings;
it is otiosorum negotium, the business of unbusied souls, who have the more leasure to mind their wants and losses, because they make holy-day from their work. Whereas he that minds his great business of Eternity seriously, will rub through with mean accommodations here,
it is otiosorum Negotium, the business of unbusied Souls, who have the more leisure to mind their Wants and losses, Because they make holiday from their work. Whereas he that minds his great business of Eternity seriously, will rub through with mean accommodations Here,
1. Betwixt God and your selves, I mean not only in his infinite wisdom laid against your folly, his infinite justice against your fond and unjust partiality, his infinite goodness against your badness, his infinite greatness against your meanness: but also in the collation of his dealings with your own deservings. A judgment duly poised, will alwaies find sin outweigh suffering: and instead of upbraiding God with its merits, find cause in abundance to deprecate its demerits. He that imputes sin to himself will not dare, whatever he suffer, to impute the least hard or injurious dealing to God: but will patiently bear what he can find none so justly to blame for as himself, as saies Tertullian. Considering that whatever a sinner suffers, that is less than Hell, is so much less than he deserves: so easie a burthen is that which hurts us only in this world, in comparison with that which will damn us to Eternity, that is, suffering than sin! There is not a more quieting consideration in the world, than this duly applyed;
1. Betwixt God and your selves, I mean not only in his infinite Wisdom laid against your folly, his infinite Justice against your found and unjust partiality, his infinite Goodness against your badness, his infinite greatness against your meanness: but also in the collation of his dealings with your own deservings. A judgement duly poised, will always find since outweigh suffering: and instead of upbraiding God with its merits, find cause in abundance to deprecate its demerits. He that imputes since to himself will not Dare, whatever he suffer, to impute the least hard or injurious dealing to God: but will patiently bear what he can find none so justly to blame for as himself, as Says Tertullian. Considering that whatever a sinner suffers, that is less than Hell, is so much less than he deserves: so easy a burden is that which hurts us only in this world, in comparison with that which will damn us to Eternity, that is, suffering than sin! There is not a more quieting consideration in the world, than this duly applied;
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2. Betwixt your selves and others, whether compared as men, or as Christians. He that compares himself as a man with other men, will find this allay to his sufferings, that he suffered nothing but in company, nothing,
2. Betwixt your selves and Others, whither compared as men, or as Christians. He that compares himself as a man with other men, will find this allay to his sufferings, that he suffered nothing but in company, nothing,
but what is NONLATINALPHABET, common to humanity, 10. 13. And an Heathen will tell him then, that no mans shoulders are too good to be laid under a common burthen.
but what is, Common to humanity, 10. 13. And an Heathen will tell him then, that no men shoulders Are too good to be laid under a Common burden.
And another will acquaint him, that it is ridiculous for any one to complain that he is dashed with dirt in a publick Road, where all Travellers must look to fare alike.
And Another will acquaint him, that it is ridiculous for any one to complain that he is dashed with dirt in a public Road, where all Travellers must look to fare alike.
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But if we compare our selves with others, as Christians (except pride and self-conceitedness do miserably delude us) it will be a great abatement to our vexation, that we shall find abundance of better men than our selves faring worse, and the greatest Saints oftentimes the greatest sufferers.
But if we compare our selves with Others, as Christians (except pride and Self-conceitedness do miserably delude us) it will be a great abatement to our vexation, that we shall find abundance of better men than our selves faring Worse, and the greatest Saints oftentimes the greatest sufferers.
When Hannah complains to Elkanah her Husband of her barrenness, he thinks it a sufficient consideration to qualify her discontent, that she enjoyed in him a mercy better than ten sons, 1 Sam. 1. 8. And may not thy God with much more reason stop thy quarrelling mouth,
When Hannah complains to Elkanah her Husband of her Barrenness, he thinks it a sufficient consideration to qualify her discontent, that she enjoyed in him a mercy better than ten Sons, 1 Sam. 1. 8. And may not thy God with much more reason stop thy quarreling Mouth,
yea, than ten thousand such children, Wives, Friends, Estates? He that, notwithstanding all his losses, hath a God still, may assure himself that (to allude to the Poets consolation of his cheated friend) he is too rich to be undone, though the whole Creation fail him at once. He that can say with David, thou art my portion, O Lord, Ps. 119. 57. will have cause to say with Jacob too.
yea, than ten thousand such children, Wives, Friends, Estates? He that, notwithstanding all his losses, hath a God still, may assure himself that (to allude to the Poets consolation of his cheated friend) he is too rich to be undone, though the Whole Creation fail him At once. He that can say with David, thou art my portion, Oh Lord, Ps. 119. 57. will have cause to say with Jacob too.
I have enough, yea, I have all, Gen. 33. 11. and (by consequence) will not think it reasonable to be over-troubled at what his God takes from him, be it what it will,
I have enough, yea, I have all, Gen. 33. 11. and (by consequence) will not think it reasonable to be over-troubled At what his God Takes from him, be it what it will,
Upon which consideration, the Psalmist plucks up his spirits, and recovers himself out of a deep and dangerous discontent, Ps. 73. 25. &c. and comforted himself in a woful extremity, 1. Sam. 30. 6. In a word, the least advantage that can be made of this meditation, cannot be less than the suppressing unruly passion for a while, upon this consideration, that to give it the bridle upon any other loss is the ready way to endanger the loss of him (as to the sense of his favour) who is infinitely better than all things else.
Upon which consideration, the Psalmist plucks up his spirits, and recovers himself out of a deep and dangerous discontent, Ps. 73. 25. etc. and comforted himself in a woeful extremity, 1. Sam. 30. 6. In a word, the least advantage that can be made of this meditation, cannot be less than the suppressing unruly passion for a while, upon this consideration, that to give it the bridle upon any other loss is the ready Way to endanger the loss of him (as to the sense of his favour) who is infinitely better than all things Else.
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And in this comparison, the Apostle holding the balance of the Sanctuary, hath alteady turned the scale to your hands in that notable Text, Rom. 8. 18. I reckon (saith he) that the sufferings of this life (indefinitely) are not worthy to be compared with the glory that shall be revealed.
And in this comparison, the Apostle holding the balance of the Sanctuary, hath alteady turned the scale to your hands in that notable Text, Rom. 8. 18. I reckon (Says he) that the sufferings of this life (indefinitely) Are not worthy to be compared with the glory that shall be revealed.
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Where he laies a feather in one scale, and a mountain in the other, yea, — Pelion Ossae, heaps Mountain upon Mountain, hyperbole upon hyperbole, to set out the vast disproportion betwixt our greatest possible afflictions, and our far greater certain expectations.
Where he lays a feather in one scale, and a mountain in the other, yea, — Pelion Osse, heaps Mountain upon Mountain, hyperbole upon hyperbole, to Set out the vast disproportion betwixt our greatest possible afflictions, and our Far greater certain Expectations.
that great God, (who (as Tertullian saies) is idoneus Patientiae sequester, the fittest Trustee in the world with whom to deposit the Prizes which that noble Grace runs for) sees and observes,
that great God, (who (as Tertullian Says) is Idoneus Patientiae sequester, the Fittest Trustee in the world with whom to deposit the Prizes which that noble Grace runs for) sees and observes,
if you acquit your selves gallantly, honour you here, as well as crown you hereafter; as appears from the second general Part of my Text which comes now to challenge a brief dispatch, viz.
if you acquit your selves gallantly, honour you Here, as well as crown you hereafter; as appears from the second general Part of my Text which comes now to challenge a brief dispatch, viz.
II. The Form, which consists in the historical narration, upon sacred Record, of what these Brethren said and did, under so great a Trial. Whence we learn two things by way of Corollary.
II The From, which consists in the historical narration, upon sacred Record, of what these Brothers said and did, under so great a Trial. Whence we Learn two things by Way of Corollary.
1. That we had need to take heed that in our Afflictions we do not, under the observation of Gods critical eie (who gave order to his Penman Saint Luke to record this passage,
1. That we had need to take heed that in our Afflictions we do not, under the observation of God's critical eye (who gave order to his Penman Saint Lycia to record this passage,
or in language, whiles such expressions slip through the NONLATINALPHABET (as Homer calls it) that fence of teeth, within which our Tongue is by nature intrenched, as travel without the Pass of Reason, and Religion; such as bewray our own irregular Passions,
or in language, while such expressions slip through the (as Homer calls it) that fence of teeth, within which our Tongue is by nature entrenched, as travel without the Pass of Reason, and Religion; such as bewray our own irregular Passion,
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or provoke other mens; or in cariage and demeanour, behaving our selves like a wild Bull in a Net, Is. 51. 20. or as the troubled Sea that casteth up mire and dirt, Is. 57. 20. or rather like the raging Daemoniack, Mar. 9. 18. but in a calm, sedate,
or provoke other men's; or in carriage and demeanour, behaving our selves like a wild Bull in a Net, Is. 51. 20. or as the troubled Sea that Cast up mire and dirt, Is. 57. 20. or rather like the raging Demoniac, Mar. 9. 18. but in a Cam, sedate,
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and submissive manner govern our thoughts, words, and actions, as those who in Christian patience possess our own souls, having not surrendred them to any inordinate passion, Luke 21. 19. and are able to manage that unruly beast, which if he can fling us, will trample us under his feet.
and submissive manner govern our thoughts, words, and actions, as those who in Christian patience possess our own Souls, having not surrendered them to any inordinate passion, Lycia 21. 19. and Are able to manage that unruly beast, which if he can fling us, will trample us under his feet.
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2. And secondly, That it cannot but be well-pleasing to God, if we also make the like observations of the gallant speeches and actions of his heroical Saints in the like occurrences, or otherwise. For,
2. And secondly, That it cannot but be Well-pleasing to God, if we also make the like observations of the gallant Speeches and actions of his heroical Saints in the like occurrences, or otherwise. For,
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surely, he that not only observed himself, but also took order to transmit to posterity what these Christians said and did in so notable an exigence, herein gives us an example beyond exception. And it may be of singular use to us to follow it, upon a double account.
surely, he that not only observed himself, but also took order to transmit to posterity what these Christians said and did in so notable an exigence, herein gives us an Exampl beyond exception. And it may be of singular use to us to follow it, upon a double account.
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as concluding that possible to be done again, which hath been done already, Heb. 6. 12. and 13. 7. yea and straining our utmost abilities to exceed them;
as concluding that possible to be done again, which hath been done already, Hebrew 6. 12. and 13. 7. yea and straining our utmost abilities to exceed them;
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to attempt to write fairer than the fairest copy set us by them, and (as those who run in a Race) strive most of all to conquer those who have won former prizes.
to attempt to write Fairer than the Fairest copy Set us by them, and (as those who run in a Raze) strive most of all to conquer those who have wone former prizes.
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And partly, that we may declare and publish to the glory of God and the excitation of others, their vertues and graces, when any opportunity of doing good thereby is offered unto us.
And partly, that we may declare and publish to the glory of God and the excitation of Others, their Virtues and graces, when any opportunity of doing good thereby is offered unto us.
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And thus, you see, I have improved my Text (by a just consequence) to serve me instead of an Apology for my next and last undertaking, to wit, the presenting you with such observables concerning the Life and Death of this precious elect Lady, whom we are now met to Interr,
And thus, you see, I have improved my Text (by a just consequence) to serve me instead of an Apology for my next and last undertaking, to wit, the presenting you with such observables Concerning the Life and Death of this precious elect Lady, whom we Are now met to Inter,
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and some of them curious observers of her, as a choice Piece, from her Cradle to her Grave. And I the rather credit the particulars, partly, because I know the Relators to be so judicious, as to be able to make their observations with due discretion; and so conscientious withall,
and Some of them curious observers of her, as a choice Piece, from her Cradle to her Grave. And I the rather credit the particulars, partly, Because I know the Relators to be so judicious, as to be able to make their observations with due discretion; and so conscientious withal,
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as not to dare willingly to abuse me and the world with an officious falsehood; and partly, because those things which I have learned from them, do so exactly correspond with that Idea of her, which (from some personal knowledge) I had before conceived in my own breast.
as not to Dare willingly to abuse me and the world with an officious falsehood; and partly, Because those things which I have learned from them, do so exactly correspond with that Idea of her, which (from Some personal knowledge) I had before conceived in my own breast.
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I know, (as Saint Austin in another case saith) that this precious Saint now in bliss, laudes nec quaerit nec curat humanas, neither needs nor regards humane praises;
I know, (as Saint Austin in Another case Says) that this precious Saint now in bliss, laudes nec Query nec curate humanas, neither needs nor regards humane praises;
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yea, and I knew, that her singular modesty (while she lived) seemed to carry on a constant Plot by way of prevention, against the service I am about to do her, in a studied concealment of her great worth. But yet, seeing God hath not suffered it altogether to escape the notice of those that conversed with her (being not pleased, it seems, that so noble a Soul, though desiring it never so much, should travel through the world incognito) I account it my duty to follow his providence therein,
yea, and I knew, that her singular modesty (while she lived) seemed to carry on a constant Plot by Way of prevention, against the service I am about to do her, in a studied concealment of her great worth. But yet, seeing God hath not suffered it altogether to escape the notice of those that conversed with her (being not pleased, it seems, that so noble a Soul, though desiring it never so much, should travel through the world incognito) I account it my duty to follow his providence therein,
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And especially having so clear a warrant for what I do, from his own word, HONORANTES ME HONORABO (which, from his mouth, this Ladies noble Ancestors have transcribed into their hereditary Coat of Arms) those that honour me, I wil honour, 1 Sam. 2. 30. Whom,
And especially having so clear a warrant for what I do, from his own word, HONORING ME HONORABO (which, from his Mouth, this Ladies noble Ancestors have transcribed into their hereditary Coat of Arms) those that honour me, I will honour, 1 Sam. 2. 30. Whom,
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And in the first place, I think it fit my Account of her should begin from the very beginning of that happy Race which she hath now finished. I know it belongs to the Herald, not the Preacher, to search Pedigrees; and I know moreover, that it is the least of commendations, which yet is all that some have to commend them, to be nobly descended. I am of his mind that said, — Genus,
And in the First place, I think it fit my Account of her should begin from the very beginning of that happy Raze which she hath now finished. I know it belongs to the Herald, not the Preacher, to search Pedigrees; and I know moreover, that it is the least of commendations, which yet is all that Some have to commend them, to be nobly descended. I am of his mind that said, — Genus,
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& proavos, & quae non fecimus ipsi, Vix ea nostra voco, Ovid Met. that honour descending from Ancestors can hardly be called Ours; and of the Moralists, who tells us, that Nemo in nostram gloriam vixit,
& Proavos, & Quae non We have done ipsi, Vix ea nostra voco, Ovid Met. that honour descending from Ancestors can hardly be called Ours; and of the Moralists, who tells us, that Nemo in nostram gloriam vixit,
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when the person in whom they are, is, ex meliore luto, of a more noble extraction. And indeed men generally love to trace famous Rivers to their Fountains, which Heathen Antiquity alwaies honoured with a kind of Divinity, for blessing the world with so plentiful and lasting a succession of beneficial streams.
when the person in whom they Are, is, ex meliore Luto, of a more noble extraction. And indeed men generally love to trace famous rivers to their Fountains, which Heathen Antiquity always honoured with a kind of Divinity, for blessing the world with so plentiful and lasting a succession of beneficial streams.
The descent, therefore, of this precious Lady was from an eminently noble Family, the House of Huntingdon; the Earldom whereof hath continued so long in the name of HASTINGS, that by meer Age it hath worn out most of those that preceded in the Catalogue of English Earls; and now, in the Person of her hopeful Brother, sets its foot upon the seaventh Round from the very Top of that scale of Honour. And yet this humble Lady, whiles she lived, made so little reckoning thereof, that she was never known either in word or carriage to shew any elation of spirit upon that account, which would have tempted many others, to divers disdainful and insolent extravagancies.
The descent, Therefore, of this precious Lady was from an eminently noble Family, the House of Huntingdon; the Earldom whereof hath continued so long in the name of HASTINGS, that by mere Age it hath worn out most of those that preceded in the Catalogue of English Earls; and now, in the Person of her hopeful Brother, sets its foot upon the Seventh Round from the very Top of that scale of Honour. And yet this humble Lady, while she lived, made so little reckoning thereof, that she was never known either in word or carriage to show any elation of Spirit upon that account, which would have tempted many Others, to diverse disdainful and insolent extravagancies.
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Nor was she ever observed discontentedly to behold her self exceeded by the affected pomps of Equipage and Retinue of divers inferiour to her in Quality;
Nor was she ever observed discontentedly to behold her self exceeded by the affected pomps of Equipage and Retinue of diverse inferior to her in Quality;
as desiring not to contend with any in so extravagant a vanity, as that, which besides its offensiveness to others, would be needlesly burdensome to her Husband. Yea,
as desiring not to contend with any in so extravagant a vanity, as that, which beside its offensiveness to Others, would be needlessly burdensome to her Husband. Yea,
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when her Husband sometimes modestly excused the tenuity of the condition she had espoused (by marrying where she found an Heir in being to a great part of the Estate) in comparison of what she descended from; she would interrupt that discourse with professing the high satisfaction she took to find her self in such a state of life, wherein she had both liberty and assistance to all works of severe Piety,
when her Husband sometime modestly excused the tenuity of the condition she had espoused (by marrying where she found an Heir in being to a great part of the Estate) in comparison of what she descended from; she would interrupt that discourse with professing the high satisfaction she took to find her self in such a state of life, wherein she had both liberty and assistance to all works of severe Piety,
The consideration whereof hath prevailed with me to pass over this head with so slight a touch. And yet I could not but touch it, partly, for the lasting honour of that noble Family, to which it may be some accession, to have yielded the world so eminent an example of all manner of vertue; and partly, that in so notable an Instance, this dreggy age of ours (base enough indeed of it self, but withal, too much sowred into a contempt of nobility by the scandalous debaucheries of too many nobilia portenta, (as Valerius Maximus calls the degenerous Issue of the famous old Romans) whose noble extractions serve for nothing else,
The consideration whereof hath prevailed with me to pass over this head with so slight a touch. And yet I could not but touch it, partly, for the lasting honour of that noble Family, to which it may be Some accession, to have yielded the world so eminent an Exampl of all manner of virtue; and partly, that in so notable an Instance, this dreggy age of ours (base enough indeed of it self, but withal, too much soured into a contempt of Nobilt by the scandalous debaucheries of too many nobilia portenta, (as Valerius Maximus calls the degenerous Issue of the famous old Romans) whose noble extractions serve for nothing Else,
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but to make their vices more notable) may be convinced, that, at least, some noble ones are called, 1 Cor. 1. 26. and that vertue and grace may be grafted on a stock of Honour; the same person being (as St. Austin said of Demetrias) both nobilis genere, and nobilior sanctitate, ennobled by the first birth, but more by the second; having both that nobility that is NONLATINALPHABET,
but to make their vices more notable) may be convinced, that, At least, Some noble ones Are called, 1 Cor. 1. 26. and that virtue and grace may be grafted on a stock of Honour; the same person being (as Saint Austin said of Demetrias) both nobilis genere, and nobilior Sanctitude, ennobled by the First birth, but more by the second; having both that Nobilt that is,
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& that which is NONLATINALPHABET, that bloud in the veins which is extracted from many noble and Princely Families, and that grace in the heart, which is no less than semen Dei, the seed of God received from the regeneration of the Holy Ghost.
& that which is, that blood in the Veins which is extracted from many noble and Princely Families, and that grace in the heart, which is no less than semen Dei, the seed of God received from the regeneration of the Holy Ghost.
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Her Education, (under which I comprise the greatest part of her time, for she was not much above a year a Wife) was in a School, or rather Academy of Learning, and Nursery of Vertue; I mean, the constant inspection and converse of her watchful Mother, the now Countess of Huntingdon, from whose great Parts and Graces, she received in her soul that vis plastica which formed her into so eminent, a both Woman and Christian. Under ber, she enjoyed an education (for the most part) in a religious retiredness, which she hath often blessed God for, as that which not only secured her from the knowledge of any vice by domestical example (no such thing daring to shew it self under that noble Ladies Government) but also removed her from the very news of what evils were acted abroad;
Her Education, (under which I comprise the greatest part of her time, for she was not much above a year a Wife) was in a School, or rather Academy of Learning, and Nursery of Virtue; I mean, the constant inspection and converse of her watchful Mother, the now Countess of Huntingdon, from whose great Parts and Graces, she received in her soul that vis plastica which formed her into so eminent, a both Woman and Christian. Under ber, she enjoyed an education (for the most part) in a religious retiredness, which she hath often blessed God for, as that which not only secured her from the knowledge of any vice by domestical Exampl (not such thing daring to show it self under that noble Ladies Government) but also removed her from the very news of what evils were acted abroad;
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so that she had the happiness, Neque Pelopidarum facta, neque nomen audire, to be ignorant of the viciousness of other great personages, even by hearsay.
so that she had the happiness, Neque Pelopidarum facta, neque Nome Audire, to be ignorant of the viciousness of other great Personages, even by hearsay.
so also (and chiefly thence) from the grave instructions of her said Lady-Mother; who, that the whole compass of her duty might be the more firmly impressed into memory, took the pains to digest all the parts of it into Verse, whereby she both consecrated an excellent vein of Poetry of her own, and in the most facile manner insinuated them into the hearts and heads of both her, and her Lady-Sisters.
so also (and chiefly thence) from the grave instructions of her said Lady-Mother; who, that the Whole compass of her duty might be the more firmly impressed into memory, took the pains to digest all the parts of it into Verse, whereby she both consecrated an excellent vein of Poetry of her own, and in the most facile manner insinuated them into the hearts and Heads of both her, and her Lady-Sisters.
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Whence it is the less to be wondred at, that she found her comfort in all of them to grow with their years; but especially in this Lady, who had a Soul so pliable and ductile to receive the impressions of so excellent a stamp, as appeared by the proportionable improvements which she attained in every stage of her Life, as we come now to relate.
Whence it is the less to be wondered At, that she found her Comfort in all of them to grow with their Years; but especially in this Lady, who had a Soul so pliable and ductile to receive the impressions of so excellent a stamp, as appeared by the proportionable improvements which she attained in every stage of her Life, as we come now to relate.
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And first, For her Child-hood, (though I know Tully is reported to have said, that it is the most difficult undertaking in all Oratory to commend a child,
And First, For her Childhood, (though I know Tully is reported to have said, that it is the most difficult undertaking in all Oratory to commend a child,
because the most that can be said in such a case, is rather, spes than res, matter of future expectation, than present existence; yet) I shall tell you those realities even of that tender Age, as had something of rare excellency in them, besides the presage of what they promised for the future. It is noted as a rare thing in young Timothy, by Saint Paul himself, that NONLATINALPHABET from a very suckling, he had known the holy Scriptures, 2 Tim. 3. 15. and from that precocious piety it is no wonder if we hear of certain NONLATINALPHABET prophetical predections that ushered him into the worlds observation as he grew up, 1 Tim. 1. 18. ghesses (it is likely) what so pregnant a Child would grow to in time.
Because the most that can be said in such a case, is rather, spes than Rest, matter of future expectation, than present existence; yet) I shall tell you those realities even of that tender Age, as had something of rare excellency in them, beside the presage of what they promised for the future. It is noted as a rare thing in young Timothy, by Saint Paul himself, that from a very suckling, he had known the holy Scriptures, 2 Tim. 3. 15. and from that precocious piety it is no wonder if we hear of certain prophetical predections that ushered him into the world's observation as he grew up, 1 Tim. 1. 18. Guesses (it is likely) what so pregnant a Child would grow to in time.
Nor was it less noted in this excellent Lady, how early the seeds of true piety and devotion put forth, not only into blade, but blossom also and fruit: insomuch, that NONLATINALPHABET too, such impressions of the fear of God possessed her heart,
Nor was it less noted in this excellent Lady, how early the seeds of true piety and devotion put forth, not only into blade, but blossom also and fruit: insomuch, that too, such impressions of the Fear of God possessed her heart,
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as made her a diligent performer of Religious Duties, and a strict observer of the Lords Day, to a degree of exactness beyond most persons, and yet not beyond the Rule; Is. 58. 13. insomuch that she would neither discourse, nor willingly hear others discoursing of any common or ordinary matters on that day. And as she grew into more capacity, so to this negative strictness, she added a positive conformity to the rules of severest godliness in this particular;
as made her a diligent performer of Religious Duties, and a strict observer of the lords Day, to a degree of exactness beyond most Persons, and yet not beyond the Rule; Is. 58. 13. insomuch that she would neither discourse, nor willingly hear Others discoursing of any Common or ordinary matters on that day. And as she grew into more capacity, so to this negative strictness, she added a positive conformity to the rules of Severest godliness in this particular;
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not only hearing the word preached, but digesting it by meditation and conference into her daily conversation; being no less studious, on that day especially, to learn the mysteries of practical godliness, than in those of the rest of the week, to furnish her self with what other knowledge tended to a civil accomplishment.
not only hearing the word preached, but digesting it by meditation and conference into her daily Conversation; being no less studious, on that day especially, to Learn the Mysteres of practical godliness, than in those of the rest of the Week, to furnish her self with what other knowledge tended to a civil accomplishment.
She was also from her Infancy very conscientiously dutiful and obedient to her Parents, even to the very smallest punctilios wherein she had the least intimation of their pleasure. Insomuch that her Lady-Mother upon a special occasion, perceiving her, from the mis-apprehension of an advice she gave her, more affected than she desired; was fain to expound her self to her,
She was also from her Infancy very conscientiously dutiful and obedient to her Parents, even to the very Smallest punctilios wherein she had the least intimation of their pleasure. Insomuch that her Lady-Mother upon a special occasion, perceiving her, from the misapprehension of an Advice she gave her, more affected than she desired; was fain to expound her self to her,
and give her a Key wherewith to uncypher her bosom for the future, by telling her, that sundry things which she had spoken to her, were never intended as peremptory commands,
and give her a Key wherewith to uncypher her bosom for the future, by telling her, that sundry things which she had spoken to her, were never intended as peremptory commands,
but only as advices and counsels, which, in things of indifferency must not be over-strained, which considered, gains a sufficient credit to that which I have been credibly informed, that her Lady-Mother hath been heard to say, that she was the child that never offended her in her life.
but only as advices and Counsels, which, in things of indifferency must not be overstrained, which considered, gains a sufficient credit to that which I have been credibly informed, that her Lady-Mother hath been herd to say, that she was the child that never offended her in her life.
As she grew up, she was observed to be of a precise justice, and exactness to her word; which that she might the better be, (seeing it is seldom known that they that observe not what they speak, are very observant of what they speak) she was very circumspect in,
As she grew up, she was observed to be of a precise Justice, and exactness to her word; which that she might the better be, (seeing it is seldom known that they that observe not what they speak, Are very observant of what they speak) she was very circumspect in,
and very sparing and thrifty of discourse; a quality, that undoubtedly kept her from much sin (which the wise man tells us wanteth not in multitude of words, Prov. 10. 19.) and contributed much to her perfection, which the Apostle James tells us, doth much consist in the Government of that unruly member, the tongue, Jam. 3. 2. I have read in Saint Austin, of a passage quoted from Tully, wherein he commends one that he knew,
and very sparing and thrifty of discourse; a quality, that undoubtedly kept her from much since (which the wise man tells us Wants not in multitude of words, Curae 10. 19.) and contributed much to her perfection, which the Apostle James tells us, does much consist in the Government of that unruly member, the tongue, Jam. 3. 2. I have read in Saint Austin, of a passage quoted from Tully, wherein he commends one that he knew,
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but (saith he) if it be taken in the most favourable sense, concerning one that, knowing what he saies, saies nothing that he wishes unsaid afterwards, it agrees to none so well as to those who spake by divine Inspiration.
but (Says he) if it be taken in the most favourable sense, Concerning one that, knowing what he Says, Says nothing that he wishes unsaid afterwards, it agrees to none so well as to those who spoke by divine Inspiration.
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I am sure most of us have cause to partake with that good Father in his Confession. But as for this exact Lady, she took the readiest course to arrive at Tullies character in the best sense, by doing what Seneca adviseth, speaking much with her self, but little with others.
I am sure most of us have cause to partake with that good Father in his Confessi. But as for this exact Lady, she took the Readiest course to arrive At Yields character in the best sense, by doing what Senecca adviseth, speaking much with her self, but little with Others.
Insomuch that a noble person of a very discerning Judgment, and no less severe a Piety, who had the advantage of being a witness to almost all her Life, hath been heard to say, that she believed such a person (naming her) had the least account to give for words of any one that she knew.
Insomuch that a noble person of a very discerning Judgement, and no less severe a Piety, who had the advantage of being a witness to almost all her Life, hath been herd to say, that she believed such a person (naming her) had the least account to give for words of any one that she knew.
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For she was of great intellectual accomplishments, and those improved by much secular learning, as sufficed to enable her to converse that way with persons of eminent scholarship.
For she was of great intellectual accomplishments, and those improved by much secular learning, as sufficed to enable her to converse that Way with Persons of eminent scholarship.
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A greeably to this Government of her tongue, she was exceedingly modest, and becomingly grave in her whole behaviour; not from any natural heaviness of constitution, or affectation of morose and reserved vertue; but from a just apprehension how unagreeable to an exact strictness of Life (which she designed) and how unconducing to the reputation of her Sex a too sanguine conversation is often found.
A greeably to this Government of her tongue, she was exceedingly modest, and becomingly grave in her Whole behaviour; not from any natural heaviness of constitution, or affectation of morose and reserved virtue; but from a just apprehension how unagreeable to an exact strictness of Life (which she designed) and how unconducing to the reputation of her Sex a too sanguine Conversation is often found.
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And that she was not cynically averse to a decent and convenient degree of affability and courtesie (a vertue which was also very conspicuous in her) it appeared, in that she was wont to receive the visits of the meanest of her Neighbours with wonderful kindness, and converse with them with a great deal of becoming condescention: to which,
And that she was not cynically averse to a decent and convenient degree of affability and courtesy (a virtue which was also very conspicuous in her) it appeared, in that she was wont to receive the visits of the Meanest of her Neighbours with wondered kindness, and converse with them with a great deal of becoming condescension: to which,
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as any of them appeared to her to savour more of godliness than others, she could (upon occasion) add a fit proportion of familiarity. For very careful she was to admit none into her bosom, but such as by critical observation she found to answer that character of worth by which she first valued her self, and then chose her intimates, not Greatness but Goodness.
as any of them appeared to her to savour more of godliness than Others, she could (upon occasion) add a fit proportion of familiarity. For very careful she was to admit none into her bosom, but such as by critical observation she found to answer that character of worth by which she First valued her self, and then chosen her intimates, not Greatness but goodness.
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even to those whom we commonly brow-beat, and look down upon with a supercilious loftiness of countenance (those, I mean, whose necessities made them petitioners to her bounty) for even those she treated with great affability.
even to those whom we commonly browbeat, and look down upon with a supercilious loftiness of countenance (those, I mean, whose necessities made them petitioners to her bounty) for even those she treated with great affability.
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So that what was said once of Titus the Roman Emperor, was true of her, Neminem a se tristem dimisit, that no person departed out of her presence discontented.
So that what was said once of Titus the Roman Emperor, was true of her, Neminem a se tristem Dimisit, that no person departed out of her presence discontented.
Yea, even those whom she denied her Alms (and some persons in want are not meet objects for a discreet charity) she would so handsomly reprove for not using their abilities of body to get more creditable Bread, that they seemed no less satisfied in her Counsel, than they would have been whith her Alms.
Yea, even those whom she denied her Alms (and Some Persons in want Are not meet objects for a discreet charity) she would so handsomely reprove for not using their abilities of body to get more creditable Bred, that they seemed no less satisfied in her Counsel, than they would have been vuhith her Alms.
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Her inviting countenance did so embolden the Poor to implore her Patronage, her compassionate heart rendred her so sensible of their conditions, and her prudence so enabled her to manage their Causes, that as she was most frequently imployed in many of their important addresses to several of her Relations upon whom they depended;
Her inviting countenance did so embolden the Poor to implore her Patronage, her compassionate heart rendered her so sensible of their conditions, and her prudence so enabled her to manage their Causes, that as she was most frequently employed in many of their important Addresses to several of her Relations upon whom they depended;
so she followed their suits in such a manner, that most an-end she proved successful, as meeting with such a blessing of God upon her charitable endeavours,
so she followed their suits in such a manner, that most an-end she proved successful, as meeting with such a blessing of God upon her charitable endeavours,
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Yea, her very Servants had a share in the obligingness of her conversation. For though she well understood her own Quality, and could keep them at convenient distance, yet she attempered her carriage,
Yea, her very Servants had a share in the obligingness of her Conversation. For though she well understood her own Quality, and could keep them At convenient distance, yet she attempered her carriage,
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even to them, with so much mildness, that she was never observed to drop an hasty or passionate expression to any of them, though much provoked thereunto.
even to them, with so much mildness, that she was never observed to drop an hasty or passionate expression to any of them, though much provoked thereunto.
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and integrity enough to vindicate the relation from the least suspicion of flattery, gives her this character that during ten years abode in her Mothers Family, she could never observe any intemperate word or action;
and integrity enough to vindicate the Relation from the least suspicion of flattery, gives her this character that during ten Years Abided in her Mother's Family, she could never observe any intemperate word or actium;
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insomuch, that she hath been often observed to deny her self for the pleasing of others, according to that Apostolical Rule, Rom. 15. 2. And this disposition rendred her,
insomuch, that she hath been often observed to deny her self for the pleasing of Others, according to that Apostolical Rule, Rom. 15. 2. And this disposition rendered her,
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even in matters of Argument, which (as I told you before) she wanted not ability to manage, not obstinately tenacious of her own opinion, but obligingly compliant to the Judgment of others, where the conscience of duty required not the contrary;
even in matters of Argument, which (as I told you before) she wanted not ability to manage, not obstinately tenacious of her own opinion, but obligingly compliant to the Judgement of Others, where the conscience of duty required not the contrary;
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She did not (as was before noted) rashly admit any to the honour of her bosom acquaintance; but when once she had lodged any persons there, she was candidly free and open in communicating what her Judgment (which was alwaies riper than her years) suggested to be most for the advantage of their particular soul-concerns, advice, comfort, or reproof. For which last, she alwaies reserved a liberty even towards her choicest and most intimate friends; (and most indeed towards them) but managed it, constantly, with abundance of winning meekness and tenderness. And so severely conscientious was she in the discharge of this friendly office, (for such indeed it is, whatever men ordinarily think of it,
She did not (as was before noted) rashly admit any to the honour of her bosom acquaintance; but when once she had lodged any Persons there, she was candidly free and open in communicating what her Judgement (which was always riper than her Years) suggested to be most for the advantage of their particular soul-concerns, Advice, Comfort, or reproof. For which last, she always reserved a liberty even towards her Choicest and most intimate Friends; (and most indeed towards them) but managed it, constantly, with abundance of winning meekness and tenderness. And so severely conscientious was she in the discharge of this friendly office, (for such indeed it is, whatever men ordinarily think of it,
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and return them to persons of her acquaintance, that made the reverend names of [ Jesus! and Lord! ] interjections in their ordinary discourse (a thing which to me seems too near of kin to that taking the name of God in vain, which the very letter of the third Commandment forbids) that she made it a Case of Conscience, whether she did not highly neglect her duty in not reproving them.
and return them to Persons of her acquaintance, that made the reverend names of [ jesus! and Lord! ] interjections in their ordinary discourse (a thing which to me seems too near of kin to that taking the name of God in vain, which the very Letter of the third Commandment forbids) that she made it a Case of Conscience, whither she did not highly neglect her duty in not reproving them.
And that she might not appear more rigidly to others in this kind, than she was to her self, her own life was a comment upon the Apostles NONLATINALPHABET, Eph. 5. 15. so exactly she walked, that she took care to avoid not only what she condemned, but what she did but suspect in others conversation.
And that she might not appear more rigidly to Others in this kind, than she was to her self, her own life was a comment upon the Apostles, Ephesians 5. 15. so exactly she walked, that she took care to avoid not only what she condemned, but what she did but suspect in Others Conversation.
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The skin of that Sybarite whom Seneca mentions, who complained he was sorely hurt with lying upon doubled rose leaves, was not more tender than her conscience was.
The skin of that Sybarite whom Senecca mentions, who complained he was sorely hurt with lying upon doubled rose leaves, was not more tender than her conscience was.
Of which (though out of place) take these two Instances of many that might be given, that she was known once in her younger years to address her self to her Governess with tears, intreating her pardon for that in her very child-hood she was conscious she had been defective in affection to her,
Of which (though out of place) take these two Instances of many that might be given, that she was known once in her younger Years to address her self to her Governess with tears, entreating her pardon for that in her very childhood she was conscious she had been defective in affection to her,
Another time in her maturer Age, when she had mildly enough threatned a child over whom she had some inspection committed to her, that if she did not such a thing she would not love her;
another time in her maturer Age, when she had mildly enough threatened a child over whom she had Some inspection committed to her, that if she did not such a thing she would not love her;
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But, to return (whence we digressed) to her character as an accomplished Friend. One eminent property of true friendship was very conspicuous in her; (and the more, considering what is commonly imputed to her Sex) that she was most careful to lock up her friends secrets in her own breast,
But, to return (whence we digressed) to her character as an accomplished Friend. One eminent property of true friendship was very conspicuous in her; (and the more, considering what is commonly imputed to her Sex) that she was most careful to lock up her Friends secrets in her own breast,
or (in the Apostles phrase rather) with a pure heart, and NONLATINALPHABET, with the utmost stress of zealous fervency; nor could she endure to be accounted tepid and indifferent in her love towards them.
or (in the Apostles phrase rather) with a pure heart, and, with the utmost stress of zealous fervency; nor could she endure to be accounted tepid and indifferent in her love towards them.
And yet in all this ardency of true affection she still observed her constant wont of being sparing in verbal expressions of the esteem and value she had for her friends;
And yet in all this ardency of true affection she still observed her constant wont of being sparing in verbal expressions of the esteem and valve she had for her Friends;
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Yea, she was wont (sorely against her natural genius and disposition) sometimes to curb and restrain the over-flowing kindness of her carriage and deportment, out of a consciencious fear, lest she should thereby gain the applause of others;
Yea, she was wont (sorely against her natural genius and disposition) sometime to curb and restrain the overflowing kindness of her carriage and deportment, out of a conscientious Fear, lest she should thereby gain the applause of Others;
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As a friend, she observed, that exchange of kindness is the fewel that feeds the flame of mutual affection, and keeps it from burning dimly or going out,
As a friend, she observed, that exchange of kindness is the fuel that feeds the flame of mutual affection, and keeps it from burning dimly or going out,
and therefore was a great nourisher of gratitude; accounting it the greatest solcism in friendship, to be suspicious in receiving, or parsimonious in returning kindness. And therefore what of this nature she received, she would not (though sometimes possibly there were probable ground so to do) interpret amiss, as professing she abhorred the suspicion of a design in kindness, as the bane of gratitude.
and Therefore was a great nourisher of gratitude; accounting it the greatest solcism in friendship, to be suspicious in receiving, or parsimonious in returning kindness. And Therefore what of this nature she received, she would not (though sometime possibly there were probable ground so to do) interpret amiss, as professing she abhorred the suspicion of a Design in kindness, as the bane of gratitude.
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I mentioned her Devotion before, as an early blossom. But I must tell you now, that it had not the usual fate of such precocious blossoms, to be blasted and drop off before it arrived at maturity. For as she grew in years, she grew also in acquaintance and communion with God,
I mentioned her Devotion before, as an early blossom. But I must tell you now, that it had not the usual fate of such precocious blossoms, to be blasted and drop off before it arrived At maturity. For as she grew in Years, she grew also in acquaintance and communion with God,
and kept a constant correspondence, and intelligence with the Court of Heaven. Which Heavenly Trade she followed so close, that her Lady-Mother, whiles she was under her Government, observing how she laboured at it more than her constitution of body would well bear;
and kept a constant correspondence, and intelligence with the Court of Heaven. Which Heavenly Trade she followed so close, that her Lady-Mother, while she was under her Government, observing how she laboured At it more than her constitution of body would well bear;
To which the humble Lady (reflecting probably upon her self that Term of unfitness to live, in another notion than it was meant) answered with much meekness, No, indeed, Madam, I confess, I am not.
To which the humble Lady (reflecting probably upon her self that Term of unfitness to live, in Another notion than it was meant) answered with much meekness, No, indeed, Madam, I confess, I am not.
After she was married, she abated not of her Devotion; and thereby rendred her self a singular instance of exception, to the difference the Apostle puts between a Wife and a Virgin, (and which Romanists make so much use of to advance a vowed Virginity, an invention of theirs, above marriage, an institution of God) 1 Cor. 7. 34. you may the better judge of her Devotions by the proportion of time which she assigned them every day. I am credibly informed that her constant retirements to that purpose were proportionably to Daniels, thrice a day, Dan. 6. 10. And,
After she was married, she abated not of her Devotion; and thereby rendered her self a singular instance of exception, to the difference the Apostle puts between a Wife and a Virgae, (and which Romanists make so much use of to advance a vowed Virginity, an invention of theirs, above marriage, an Institution of God) 1 Cor. 7. 34. you may the better judge of her Devotions by the proportion of time which she assigned them every day. I am credibly informed that her constant retirements to that purpose were proportionably to Daniel's, thrice a day, Dan. 6. 10. And,
than upon this occasional mention can be allowed) dying some weeks before her; (as if she had taken the Allarm to prepare for her own dissolution shortly to follow from that providence) she more than doubled that proportion even to Davids seven times a day, Ps. 119. 164. In mentioning her Devotions. I mean not only secret prayer and meditation, but also constant reading and study of the Scriptures, which was alwaies a considerable part of the employment that filled up her daily hours of retirement;
than upon this occasional mention can be allowed) dying Some weeks before her; (as if she had taken the Alarm to prepare for her own dissolution shortly to follow from that providence) she more than doubled that proportion even to Davids seven times a day, Ps. 119. 164. In mentioning her Devotions. I mean not only secret prayer and meditation, but also constant reading and study of the Scriptures, which was always a considerable part of the employment that filled up her daily hours of retirement;
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I might reckon also as a part of her daily task, the reading over one Sermon a day, most daies, out of her notebooks, (for she constantly pen'd the Sermons she heard) and I could wish that other great Sermon writers, would herein follow her example,
I might reckon also as a part of her daily task, the reading over one Sermon a day, most days, out of her notebooks, (for she constantly penned the Sermons she herd) and I could wish that other great Sermon writers, would herein follow her Exampl,
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By which practise of hers, (learned from the mention of the like in the Life of the Young Lord Harrington) by frequent inculcation, she fixed in her memory all that she had heard,
By which practice of hers, (learned from the mention of the like in the Life of the Young Lord Harrington) by frequent inculcation, she fixed in her memory all that she had herd,
And now, it is possible that some persons that knew her not, upon the mention of so great a daily task of Closet Religion (comparing her with other Ladies of that Quality) may be sollicitous to know, what time she could allow for the trimming and adorning her Body; or, it may be, may suspect her to have been some strange deformed Piece, who being fallen out with her Glass, for telling too much truth, had neglected all care of auxiliary handsomness as meer lost labour; and addicted her self to the beautifying of her Soul, out of despair of ever rendring her bodie tolerably handsome or beautiful. To satisfie therefore all those who, may be concerned in this matter, I must tell them, that,
And now, it is possible that Some Persons that knew her not, upon the mention of so great a daily task of Closet Religion (comparing her with other Ladies of that Quality) may be solicitous to know, what time she could allow for the trimming and adorning her Body; or, it may be, may suspect her to have been Some strange deformed Piece, who being fallen out with her Glass, for telling too much truth, had neglected all care of auxiliary handsomeness as mere lost labour; and addicted her self to the beautifying of her Soul, out of despair of ever rendering her body tolerably handsome or beautiful. To satisfy Therefore all those who, may be concerned in this matter, I must tell them, that,
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as her Person was such, as to a middle and decent Pitch, and just proportion of all Parts, wanted not a Face, whose amiable lineaments might by the ordinary Artifices of that kind, have been advanced to the Reputation of a Beauty, had she thought fit to have made use of them:
as her Person was such, as to a middle and decent Pitch, and just proportion of all Parts, wanted not a Face, whose amiable lineaments might by the ordinary Artifices of that kind, have been advanced to the Reputation of a Beauty, had she Thought fit to have made use of them:
To this proportion of constant Devotion which she cut her self out for every day, if you add her great care to fill up all the rest of her time, with profitable converse, you cannot but look upon her as a great Instance of that command, Eph. 5. 16. So did she NONLATINALPHABET, buy Time out (as the word signifies) of the hands of those wasters of precious minutes, which are apt, where they are not observed, to forestall the Market, and buy it up all even from the most religious employments; I mean, Pastimes, and Recreations. Whence it was, that (though she did not rigidly censure the liberty taken by others in that kind as absolutely,
To this proportion of constant Devotion which she Cut her self out for every day, if you add her great care to fill up all the rest of her time, with profitable converse, you cannot but look upon her as a great Instance of that command, Ephesians 5. 16. So did she, buy Time out (as the word signifies) of the hands of those wasters of precious minutes, which Are apt, where they Are not observed, to forestall the Market, and buy it up all even from the most religious employments; I mean, Pastimes, and Recreations. Whence it was, that (though she did not rigidly censure the liberty taken by Others in that kind as absolutely,
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as a dead Commodity, that they study all waies possible to put it off, because they know not what profitableuse to put it unto. A prodigallity, which how much cause they have to repent of, they may possibly understand,
as a dead Commodity, that they study all ways possible to put it off, Because they know not what profitableuse to put it unto. A prodigality, which how much cause they have to Repent of, they may possibly understand,
when upon their death-beds they find the want of those precious minutes for more serious uses, which they have so lavishly thrown away. In the mean time, to the Apostolical command (but now mentioned) I would entreat them to add in their serious meditations, the commendable resolve of that Heathen, who purposed to allow a whole day to no converse, that would not make him amends for the precious Time expended in it.
when upon their deathbeds they find the want of those precious minutes for more serious uses, which they have so lavishly thrown away. In the mean time, to the Apostolical command (but now mentioned) I would entreat them to add in their serious meditations, the commendable resolve of that Heathen, who purposed to allow a Whole day to no converse, that would not make him amends for the precious Time expended in it.
But, to return again to our excellent Personage, whom we left pursuing her daily design of acquainting her self with God in her set hours of devotion, accounting it (as she said) a singular mercy that the great God of Heaven and earth would vouchsafe his Creatures such plentiful discoveries of himself, both in the books of Nature and Providence;
But, to return again to our excellent Personage, whom we left pursuing her daily Design of acquainting her self with God in her Set hours of devotion, accounting it (as she said) a singular mercy that the great God of Heaven and earth would vouchsafe his Creatures such plentiful discoveries of himself, both in the books of Nature and Providence;
when she was engaged in that holy work, suffer any interruptions how necessary soever, without evident signs of trouble & discomposure, till she returned to her beloved Bible again.
when she was engaged in that holy work, suffer any interruptions how necessary soever, without evident Signs of trouble & discomposure, till she returned to her Beloved bible again.
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Yea, towards the Book it self, for love of the excellent matter contained in it, she expressed such a respect, that she resented with a pious displeasure, any undecent usage of it,
Yea, towards the Book it self, for love of the excellent matter contained in it, she expressed such a respect, that she resented with a pious displeasure, any undecent usage of it,
Now, though she had a singular value for every part of the holy Bible, yet there was one part of it, the Book of Psalms, which she seemed to be most passionately in love withall;
Now, though she had a singular valve for every part of the holy bible, yet there was one part of it, the Book of Psalms, which she seemed to be most passionately in love withal;
Perhaps, because (similitude being the ground of Love, according to the great Philosopher) she found so much agreement betwixt her own heart, and the spirit of that Book. This affection she shewed by reading,
Perhaps, Because (similitude being the ground of Love, according to the great Philosopher) she found so much agreement betwixt her own heart, and the Spirit of that Book. This affection she showed by reading,
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or causing to be read, one or more of them constantly at her hour of repose in the evening, which by meditation and discourse she was wont to improve to her own benefit and theirs who were about her.
or causing to be read, one or more of them constantly At her hour of repose in the evening, which by meditation and discourse she was wont to improve to her own benefit and theirs who were about her.
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And in her bed, she was wont to lock up her lips till morning with the repetition of some one that she had by heart, to which, having added some devout ejaculations with wonderful fervency, she usually dropped asleep in some holy extasie of Devotion. And as she shut up her lips and heart too in this manner at night, so she constantly opened them again in the morning with the same golden Key. So that her sleep seemed to be but a Parenthesis betwixt her evening and morning Devotions, which discontinued indeed, but not disordered them;
And in her Bed, she was wont to lock up her lips till morning with the repetition of Some one that she had by heart, to which, having added Some devout ejaculations with wondered fervency, she usually dropped asleep in Some holy ecstasy of Devotion. And as she shut up her lips and heart too in this manner At night, so she constantly opened them again in the morning with the same golden Key. So that her sleep seemed to be but a Parenthesis betwixt her evening and morning Devotions, which discontinued indeed, but not disordered them;
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yea, rather connexed and united them into one entire piece, of which (it is probable) her very sleeping Phantasie, by holy Dreams, made a part; seeing it was next to impossible, that even they, being hedged in between two such immediate acts of Devotion, should not receive a proportionable tincture from them.
yea, rather connexed and united them into one entire piece, of which (it is probable) her very sleeping Fantasy, by holy Dreams, made a part; seeing it was next to impossible, that even they, being hedged in between two such immediate acts of Devotion, should not receive a proportionable tincture from them.
These her set Devotions, 'tis likely, she methodized most commonly according to her own discretion; but yet, she did not so tie up her self to the order of her own designment, as not to leave her self a liberty upon any extraordinary occasion, to vary as that occasion required.
These her Set Devotions, it's likely, she methodized most commonly according to her own discretion; but yet, she did not so tie up her self to the order of her own designment, as not to leave her self a liberty upon any extraordinary occasion, to vary as that occasion required.
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as she feared not that censure in the practise, as finding that benefit thereby, which abundantly weighed down that scar-crow in her own consideration:
as she feared not that censure in the practise, as finding that benefit thereby, which abundantly weighed down that scarecrow in her own consideration:
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so do not I fear it in the relation, as being perswaded that it may be of use to some one or other, who may be thereby induced to take up the same course with the same advantage.
so do not I Fear it in the Relation, as being persuaded that it may be of use to Some one or other, who may be thereby induced to take up the same course with the same advantage.
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For, whereas those grand Articles of Religion, the Incarnation, Death, Resurrection and Ascension of our Saviour, have (each of them) a signal use and influence towards the improvement both of Faith,
For, whereas those grand Articles of Religion, the Incarnation, Death, Resurrection and Ascension of our Saviour, have (each of them) a signal use and influence towards the improvement both of Faith,
and Holiness if particularly studied and applyed, yea, and the recurring of those Festivals, wherein they are by publick order commemorated, affords a special opportunity thereunto, by giving us a particular remembrance of them;
and Holiness if particularly studied and applied, yea, and the recurring of those Festivals, wherein they Are by public order commemorated, affords a special opportunity thereunto, by giving us a particular remembrance of them;
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it stands with Reason, that the taking hold of such opportunities when offered, and accommodating our private readings, meditations and prayers to them, should yield us the particular advantage before mentioned;
it Stands with Reason, that the taking hold of such opportunities when offered, and accommodating our private readings, meditations and Prayers to them, should yield us the particular advantage before mentioned;
And for this reason, I suppose, or the like (of no affinity to superstition at all, which our Lady was too knowing a Christian to be endangered unto in such a matter) she took up, and continued this Practise.
And for this reason, I suppose, or the like (of no affinity to Superstition At all, which our Lady was too knowing a Christian to be endangered unto in such a matter) she took up, and continued this Practise.
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As she made Gods Testimonies her delight, so she made them her Counsellors also, Ps. 119. 24. Insomuch, that she never determined any dubious occurrence without great deliberation, and the best advice she could procure.
As she made God's Testimonies her delight, so she made them her Counsellors also, Ps. 119. 24. Insomuch, that she never determined any dubious occurrence without great deliberation, and the best Advice she could procure.
But especially, when she was a Wife, she made frequent use of the counsel given by the Apostle Paul, 1 Cor. 14. 35. when she desired to learn any thing, to ask her Husband.
But especially, when she was a Wife, she made frequent use of the counsel given by the Apostle Paul, 1 Cor. 14. 35. when she desired to Learn any thing, to ask her Husband.
And herein was she singularly happy, in being directed by Providence to such an Husband as abundantly answered that character of another Apostle, dwelling (and conversing with her) as a man of knowledge, 1 Pet. 3. 7. One, who as he was able (richly able) to maintain, so was he no less propense to entertain such a converse, especially with so near a friend as the Wife of his bosom, upon any occasion.
And herein was she singularly happy, in being directed by Providence to such an Husband as abundantly answered that character of Another Apostle, Dwelling (and conversing with her) as a man of knowledge, 1 Pet. 3. 7. One, who as he was able (richly able) to maintain, so was he no less propense to entertain such a converse, especially with so near a friend as the Wife of his bosom, upon any occasion.
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So that herein (besides the advantages hereby reaped to her self) she highly gratified him, by affording him the opportunities of an employment so acceptable to his own Genius and disposition;
So that herein (beside the advantages hereby reaped to her self) she highly gratified him, by affording him the opportunities of an employment so acceptable to his own Genius and disposition;
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and withall practised the advice given her upon her Marriage by her prudent Lady-Mother to make her self fit conversation (so she expressed it) for her Husband. A notable Instance whereof may be;
and withal practised the Advice given her upon her Marriage by her prudent Lady-Mother to make her self fit Conversation (so she expressed it) for her Husband. A notable Instance whereof may be;
that if, at any time, in her solitary discourses with him of this nature (with which kind of converse she was much delighted) there had happened a cessation on both hands for a little while, she would presently be apprehensive of the loss,
that if, At any time, in her solitary discourses with him of this nature (with which kind of converse she was much delighted) there had happened a cessation on both hands for a little while, she would presently be apprehensive of the loss,
And yet, (so greedy she was of improving her self by all good means) she did not make this advantage of him alone; but constantly attended the publick Ordinances, from a due respect unto which she was too weighty a Christian to be blown away by the pitiful prejudices of these times;
And yet, (so greedy she was of improving her self by all good means) she did not make this advantage of him alone; but constantly attended the public Ordinances, from a due respect unto which she was too weighty a Christian to be blown away by the pitiful prejudices of these times;
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And that she might make the utmost improvement of Gods Ministers, whose lips God hath appointed to keep knowledge, she would according to his command (in private conference, as well as publick Ordinances when occasion was offered) seek it at their mouths, Mal. 2. 7. An Instance whereof of special remark, may be, that,
And that she might make the utmost improvement of God's Ministers, whose lips God hath appointed to keep knowledge, she would according to his command (in private conference, as well as public Ordinances when occasion was offered) seek it At their mouths, Malachi 2. 7. an Instance whereof of special remark, may be, that,
when She met with any Divines of note at her Father-in-Law's Sir JOHN LANGHAMS Table, with whom after her marriage till her death She resided (and that plentiful Table was seldome without some such guests of special eminency) She would request her Husband to offer such discourse,
when She met with any Divines of note At her Father-in-Law's Sir JOHN LANGHAMS Table, with whom After her marriage till her death She resided (and that plentiful Table was seldom without Some such guests of special eminency) She would request her Husband to offer such discourse,
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professing that she judged it altogether absurd and incongruous to Reason, as well as Religion, that Physitians and Lawyers should be so ordinarily entertained with discourses proper to their respective Faculties;
professing that she judged it altogether absurd and incongruous to Reason, as well as Religion, that Physicians and Lawyers should be so ordinarily entertained with discourses proper to their respective Faculties;
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and Divines only treated without the verge of their Profession, with matters altogether heterogeneous and eccentrical to the sphere of their holy Function.
and Divines only treated without the verge of their Profession, with matters altogether heterogeneous and eccentrical to the sphere of their holy Function.
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Such, as you have heard, was her devotion towards God. And She had as well learned her duty to her Neighbour, which She evidenced in every Relation and Capacity.
Such, as you have herd, was her devotion towards God. And She had as well learned her duty to her Neighbour, which She evidenced in every Relation and Capacity.
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When by her Marriage She was to be transplanted into her Husbands Family, her Lady-Mother failed not to give her those Instructions, which as Maxims of duty She constantly practised in a just proportion to all her Relations. And accordingly,
When by her Marriage She was to be transplanted into her Husbands Family, her Lady-Mother failed not to give her those Instructions, which as Maxims of duty She constantly practised in a just proportion to all her Relations. And accordingly,
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This her Love She shewed in an eminent degree of dutiful compliance with whatever she observed to be agreeable to him. For she never received the least intimation of his pleasure,
This her Love She showed in an eminent degree of dutiful compliance with whatever she observed to be agreeable to him. For she never received the least intimation of his pleasure,
though delivered in a way of request, but it had with her the force of a Command; with which (waving her own opinion, in case of difference from his) she alwaies respectfully comported.
though Delivered in a Way of request, but it had with her the force of a Command; with which (waving her own opinion, in case of difference from his) she always respectfully comported.
Insomuch, that no Instances of conjugal happiness in others, ever minded him of any deficiency in his own; but rather produced a greater complacency in his so great felicity, whiles he found himself happy in his own choice, beyond the most eminent examples.
Insomuch, that no Instances of conjugal happiness in Others, ever minded him of any deficiency in his own; but rather produced a greater complacency in his so great felicity, while he found himself happy in his own choice, beyond the most eminent Examples.
And, as her Love and dutiful Carriage, so also her Learning rendred her an Help meet for him, as being thereby made capable of conversing with him, both in points of Divinity and Humanity, very knowingly and judiciously,
And, as her Love and dutiful Carriage, so also her Learning rendered her an Help meet for him, as being thereby made capable of conversing with him, both in points of Divinity and Humanity, very knowingly and judiciously,
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and that in more Languages than one; being able to make use of Learned Authors in other Tongues, without the help of a Translation. As for Latine, that learnedest piece of Peter Martyr, (his Common-places) she frequently had recourse unto.
and that in more Languages than one; being able to make use of Learned Authors in other Tongues, without the help of a translation. As for Latin, that Learnedest piece of Peter Martyr, (his Commonplaces) she frequently had recourse unto.
For French she was intimately acquainted with the works of (that Prodigy of Learning and Language) M. du-Moulin, out of whose Buckler of Faith. she was both enabled to defend her own Protestant Faith and (as she had occasion to converse with any Ladies of the Romish communion) to assault and overthrow theirs. And,
For French she was intimately acquainted with the works of (that Prodigy of Learning and Language) M. du-Moulin, out of whose Buckler of Faith. she was both enabled to defend her own Protestant Faith and (as she had occasion to converse with any Ladies of the Romish communion) to assault and overthrow theirs. And,
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And yet (which in an accomplishment wherein she so much exceeded the rest of her Sex, in so much the more remarkable) was shee not hereby elevated. That NONLATINALPHABET,
And yet (which in an accomplishment wherein she so much exceeded the rest of her Sex, in so much the more remarkable) was she not hereby elevated. That,
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or swelling conceitedness, (which the Apostle tells us too often fly-blows eminent Gifts, 1 Cor. 8. 1. and is the very bane of these times) shee was not tainted withal,
or swelling conceitedness, (which the Apostle tells us too often fly-blows eminent Gifts, 1 Cor. 8. 1. and is the very bane of these times) she was not tainted withal,
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so that her Husband was perfectly unacquainted with all those inconveniences which some have fancied do necessarily accompany a learned Wife. For to him,
so that her Husband was perfectly unacquainted with all those inconveniences which Some have fancied do necessarily accompany a learned Wife. For to him,
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even herein, She alwaies would strike sail, as to her Lord and Head; making use of her own knowledge only to capacitate her to make the best improvement of his; of whom She would (as one that with her other learning, had learned her Duty from the Apostle) NONLATINALPHABET, receive instruction in all submissive silence, or quietness.
even herein, She always would strike sail, as to her Lord and Head; making use of her own knowledge only to capacitate her to make the best improvement of his; of whom She would (as one that with her other learning, had learned her Duty from the Apostle), receive instruction in all submissive silence, or quietness.
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To her Lady-Mother, She did not forget her Duty in the least, no not when her married estate had manumitted her from her Government; but, allowing her still the next place in her affection,
To her Lady-Mother, She did not forget her Duty in the least, no not when her married estate had manumitted her from her Government; but, allowing her still the next place in her affection,
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and respects to her Husband, so demeaned her self towards her, that She esteemed her not only a very dutiful and deserving Daughter, but (as her own Phrase was) an excellent Friend also.
and respects to her Husband, so demeaned her self towards her, that She esteemed her not only a very dutiful and deserving Daughter, but (as her own Phrase was) an excellent Friend also.
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To her Fatherin-Law, she payed the same Duty (according to the particular directions, which she received from her at her marriage) which she performed to her Lady-Mother; as considering, that where the Ordinance of God makes two persons one flesh, it makes a proportionable union to their respective natural Relations too;
To her Fatherin-Law, she paid the same Duty (according to the particular directions, which she received from her At her marriage) which she performed to her Lady-Mother; as considering, that where the Ordinance of God makes two Persons one Flesh, it makes a proportionable Union to their respective natural Relations too;
To the memory of her predecessor in that Relation she bore to Sir James Langham, she testified (contrary to what is usual in such cases) a very signal respect, enquiring with some earnestness after her special vertues, which she designed for her own Imitation, and giving the good she heard of her, a just commendation.
To the memory of her predecessor in that Relation she boar to Sir James Langham, she testified (contrary to what is usual in such cases) a very signal respect, inquiring with Some earnestness After her special Virtues, which she designed for her own Imitation, and giving the good she herd of her, a just commendation.
To the children that Sir James had by that Lady (providence denying him any by this, evcept one in expectation, to whom the death of the mother rendred the womb a grave) she was in care and tenderness so much more than a Motherin-Law, that it was impossible for any,
To the children that Sir James had by that Lady (providence denying him any by this, evcept one in expectation, to whom the death of the mother rendered the womb a grave) she was in care and tenderness so much more than a Motherin-Law, that it was impossible for any,
but those that knew otherwise, not to have mistaken her for their natural Parent; and if, with them, she had had any of her own body, I believe she could hardly have told how to have rendred her love to her natural issue (in any considerable indication) more Emphatical. So sollicitously did She interest her self both in education of, and provision for them;
but those that knew otherwise, not to have mistaken her for their natural Parent; and if, with them, she had had any of her own body, I believe she could hardly have told how to have rendered her love to her natural issue (in any considerable indication) more Emphatical. So solicitously did She Interest her self both in education of, and provision for them;
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even Noverca, a name of honour, by being such a Mother-in-Law, from whom even natural Mothers themselves, might not disdain to receive a Law of kindness towards the children of their own bodies.
even Stepmother, a name of honour, by being such a Mother-in-Law, from whom even natural Mother's themselves, might not disdain to receive a Law of kindness towards the children of their own bodies.
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for which Task She had by her Instructions so logically methodized theme mory of that so young a child, that She was able to Analize a discourse of 30 or 40 particular heads memoriter, with the most remarkable enlargments upon them.
for which Task She had by her Instructions so logically methodized theme mory of that so young a child, that She was able to Analyze a discourse of 30 or 40 particular Heads memoriter, with the most remarkable Enlargements upon them.
And to to shew that She minded them as long as She minded any thing in this world, even upon her dying bed She requested her Husband (though he needed not any such spur to quicken him in his Duty) to breed them up in the exercises of severe Godliness,
And to to show that She minded them as long as She minded any thing in this world, even upon her dying Bed She requested her Husband (though he needed not any such spur to quicken him in his Duty) to breed them up in the exercises of severe Godliness,
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To her Servants, She demeaned her self so mildly (as I before told you) as if they had not been so properly Servants, as humiles amici, (in the Moralists phrase) a sort of inferiour friends. Which carriage won her from them a great deal of aw-ful Love, and heartservice, instead of eie-service, the common vice of those in that Relation. She took care even of the meanest of them, not only for their bodies, but their Souls also:
To her Servants, She demeaned her self so mildly (as I before told you) as if they had not been so properly Servants, as Humiles Friends, (in the Moralists phrase) a sort of inferior Friends. Which carriage wone her from them a great deal of awful Love, and heartservice, instead of eyeservice, the Common vice of those in that Relation. She took care even of the Meanest of them, not only for their bodies, but their Souls also:
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or by silence bewrayed a neglect therein, She would dismiss her immediately to that work from her present attendance, not without some reprehension withall,
or by silence bewrayed a neglect therein, She would dismiss her immediately to that work from her present attendance, not without Some reprehension withal,
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for giving her service the precedency of Gods. And this care She took (as She would frequently express her self to her Husband) from a deep conviction of this truth, that Governors of Families, are accountable to God for the Soul of the meanest under their inspection.
for giving her service the precedency of God's And this care She took (as She would frequently express her self to her Husband) from a deep conviction of this truth, that Governors of Families, Are accountable to God for the Soul of the Meanest under their inspection.
A course which (as far as She could bear it, She continued even in her last sickness, for when the importunities of her own bodily distempers kept any of them from Church to attend her necessities at home on Gods day, She would tell them, that nothing but an absolute necessity should have been reason sufficient for her detaining them about her.
A course which (as Far as She could bear it, She continued even in her last sickness, for when the importunities of her own bodily distempers kept any of them from Church to attend her necessities At home on God's day, She would tell them, that nothing but an absolute necessity should have been reason sufficient for her detaining them about her.
as well as their Ladies and mistresses bodies. And that those persons will surely give but a poor account one day of their Servants souls, whose tedious dressings spend the greatest part of every day, (not excepting Gods Day it self) and will not allow their Maidens a minutes privacy, to lift up a short prayer in secret, wherewith to sanctifie the employments of the day.
as well as their Ladies and mistress's bodies. And that those Persons will surely give but a poor account one day of their Servants Souls, whose tedious dressings spend the greatest part of every day, (not excepting God's Day it self) and will not allow their Maidens a minutes privacy, to lift up a short prayer in secret, wherewith to sanctify the employments of the day.
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Nor did She extend this care towards her Servants, only whiles they continued with her, but enlarged it even to those that departed from her. An Instance whereof may be, That when a mean servant came to take leave of her, She gave her (together with some other expressions of her charity and kindness) much good counsel, and desired her Husband to add something to her favours too,
Nor did She extend this care towards her Servants, only while they continued with her, but enlarged it even to those that departed from her. an Instance whereof may be, That when a mean servant Come to take leave of her, She gave her (together with Some other expressions of her charity and kindness) much good counsel, and desired her Husband to add something to her favours too,
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but pressing out of them those complaints, which their modesty would have suppressed, by her own enquiries into their conditions, that She might know wherein She might be beneficial to them.
but pressing out of them those complaints, which their modesty would have suppressed, by her own Enquiries into their conditions, that She might know wherein She might be beneficial to them.
And when She had information of any wants above an ordinary charity, She was even sollicitous how to procure a proportionable relief for the parties concerned,
And when She had information of any Wants above an ordinary charity, She was even solicitous how to procure a proportionable relief for the parties concerned,
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nor was She charitable to the bodies only of those whom She relieved, for She gave to most (but to those especially, whose great exigences (in probability) rendred them more capable and inclinable to follow it) the double Alms of her bounty and counsel together;
nor was She charitable to the bodies only of those whom She relieved, for She gave to most (but to those especially, whose great exigences (in probability) rendered them more capable and inclinable to follow it) the double Alms of her bounty and counsel together;
but those only that received it; (She being in acts of this nature contented with the notice of God and Conscience) so that our Saviours Rule in this, was hers, not to let her left hand know what her right hand did, Mat. 6. 3. And yet, to Gods glory, and her own deserved commendation, those good deeds of this nature, which She studiously (to avoid what She alwaies abhorred, the very appearance of vainglory) concealed in her life time, in a great measure came to light after her death, as appeared in the passionate resentments of great crowds of poor people, who (as is usual in such cases) thronging to obtain a sight of her Herse whiles exposed to view, declared that, not so much their curiosity as affection drew them thither, by the bitter lamentations and tears wherewith they bewailed her death (as the Widdows did Dorcas, Acts 9. 39.) as their common and irreparable loss.
but those only that received it; (She being in acts of this nature contented with the notice of God and Conscience) so that our Saviors Rule in this, was hers, not to let her left hand know what her right hand did, Mathew 6. 3. And yet, to God's glory, and her own deserved commendation, those good Deeds of this nature, which She studiously (to avoid what She always abhorred, the very appearance of vainglory) concealed in her life time, in a great measure Come to Light After her death, as appeared in the passionate resentments of great crowds of poor people, who (as is usual in such cases) thronging to obtain a sighed of her Hearse while exposed to view, declared that, not so much their curiosity as affection drew them thither, by the bitter lamentations and tears wherewith they bewailed her death (as the Widows did Dorcas, Acts 9. 39.) as their Common and irreparable loss.
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and partly, that She might be the more assured that it was not diverted from the right channel, She commonly trusted no hands but her own: making it her care before She went out of doors at any time, to furnish her Poor-mans Purse, with such monies,
and partly, that She might be the more assured that it was not diverted from the right channel, She commonly trusted no hands but her own: making it her care before She went out of doors At any time, to furnish her Poor man's Purse, with such moneys,
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She was once told of the prodigious bounty of some of her Ancestors towards Religious places and Persons, and particularly, upon young students in the Ʋniversities.
She was once told of the prodigious bounty of Some of her Ancestors towards Religious places and Persons, and particularly, upon young Students in the Ʋniversities.
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Indeed, said She, it is the best Charity to promote the good of souls, and in that respect it is a much nobler bounty, to be the means of consecrating the life of one,
Indeed, said She, it is the best Charity to promote the good of Souls, and in that respect it is a much Nobler bounty, to be the means of consecrating the life of one,
Let me close up this Section, with the averseness she expressed to (the great bane of Love and charity) Tale-bearing, for which she constantly had a high degree of detestation, She alwaies suspected a passionate Accuser, as commonly more faulty,
Let me close up this Section, with the averseness she expressed to (the great bane of Love and charity) Talebearing, for which she constantly had a high degree of detestation, She always suspected a passionate Accuser, as commonly more faulty,
than the party accused; it being the usual artifice of malice, to endeavour the concealing its own guilt, by stopping the ears of Justice with a prejudicate opinion against those from whom it fears a recrimination. And in all differences of this nature, which came under her cognizance, she constantly used this healing method,
than the party accused; it being the usual artifice of malice, to endeavour the concealing its own guilt, by stopping the ears of justice with a prejudicate opinion against those from whom it fears a recrimination. And in all differences of this nature, which Come under her cognizance, she constantly used this healing method,
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In a word, her Charity in all points answered the Character which the great Apostle gives of that Heavenly Grace, 1 Cor. 13. which to read, is to comprise the whole History of her Life in a nutshel, a short Abstract or Epitome. Read it here if you please,
In a word, her Charity in all points answered the Character which the great Apostle gives of that Heavenly Grace, 1 Cor. 13. which to read, is to comprise the Whole History of her Life in a nutshell, a short Abstract or Epitome. Read it Here if you please,
Charity, (and such was hers) suffereth long and is kind, envieth not, vaunteth not it self, is not puffed up, doth not behave it self unseemly, seeketh not her own, is not easily provoked, thinketh no evil, rejoiceth not in iniquity,
Charity, (and such was hers) suffers long and is kind, Envieth not, vaunteth not it self, is not puffed up, does not behave it self unseemly, seeks not her own, is not Easily provoked, Thinketh no evil, rejoices not in iniquity,
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And now, to so eminent a progress in all manner of perfections, there could hardly be made any accession in this world; so that it was high time for her to be transplanted from hence to the society of the spirits made perfect in another. And God (whose wont it is to gather his fruit when it is fully ripe) having thus made her meet for the inheritance of the Saints in light, accordingly, thought fit on March 28. 1664. to translate her thither. Her sickness, of which she dyed, surprised her tanquam ex insidiis, being the small Pocks disguised under the reliques of a Feaver (to appearance) almost perfectly profligated. Such a surprize of death in the very borders and confines of expected health, had been sufficient to have discomposed any soul, and ruffled it into disorder,
And now, to so eminent a progress in all manner of perfections, there could hardly be made any accession in this world; so that it was high time for her to be transplanted from hence to the society of the spirits made perfect in Another. And God (whose wont it is to gather his fruit when it is Fully ripe) having thus made her meet for the inheritance of the Saints in Light, accordingly, Thought fit on March 28. 1664. to translate her thither. Her sickness, of which she died, surprised her tanquam ex insidiis, being the small Pocks disguised under the Relics of a Fever (to appearance) almost perfectly profligated. Such a surprise of death in the very borders and confines of expected health, had been sufficient to have discomposed any soul, and ruffled it into disorder,
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or if he pleased to gratifie the desires of those who so affectionately wished her recovery, that he would so sanctifie his hand unto her, that she might obtain grace to pay her vows.
or if he pleased to gratify the Desires of those who so affectionately wished her recovery, that he would so sanctify his hand unto her, that she might obtain grace to pay her vows.
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Conformable hereunto, was that Request of hers, taken notice of in a former sickness, which fell out a year before her Marriage, which she expressed with a most pathetical vehemency, O that I could do the whole will of God!
Conformable hereunto, was that Request of hers, taken notice of in a former sickness, which fell out a year before her Marriage, which she expressed with a most pathetical vehemency, Oh that I could do the Whole will of God!
At other times of this her last weakness, when her Husband praying by her prosecuted with earnestness his constant Request, for her recovery to health, and a longer life;
At other times of this her last weakness, when her Husband praying by her prosecuted with earnestness his constant Request, for her recovery to health, and a longer life;
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she would, after the duty, kindly chide the exuberancy of his affection; & desire him to rest content in Gods Promise, that all things should work together for his good, Rom. 8. 28. and to submit (as she wholy did) to his soveraign will: telling him withall, that he had no reason to give the reins to his sorrow,
she would, After the duty, kindly chide the exuberancy of his affection; & desire him to rest content in God's Promise, that all things should work together for his good, Rom. 8. 28. and to submit (as she wholly did) to his sovereign will: telling him withal, that he had no reason to give the reins to his sorrow,
And to allay his passion in his greatest dreads of that separation, which he so much deprecated, We came not (said she) into the world together, nor can we expect to go out of it together;
And to allay his passion in his greatest dreads of that separation, which he so much deprecated, We Come not (said she) into the world together, nor can we expect to go out of it together;
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And somewhat inquisitive she was (probably in order to the advancement of that satisfaction) what degrees of Communion the Saints glorified have one with another,
And somewhat inquisitive she was (probably in order to the advancement of that satisfaction) what Degrees of Communion the Saints glorified have one with Another,
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but (in my judgment) impossible to be resolved from clear grounds of Scripture, the Argument on both sides being alike probable. And it need not create any trouble to us,
but (in my judgement) impossible to be resolved from clear grounds of Scripture, the Argument on both sides being alike probable. And it need not create any trouble to us,
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It is but a little while, ere comfortable experience will decide the controversie to all that wait for the coming of the Lord Jesus, beyond all our uncertain disputes.
It is but a little while, ere comfortable experience will decide the controversy to all that wait for the coming of the Lord jesus, beyond all our uncertain disputes.
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She was very sollicitous during her whole sickness, of her cariage and deportment under Gods afflicting hand; and afraid lest the restlessnesses occasioned by her distemper, might be the fruit of her impatience. To which purpose, she would oftentimes, (with an holy self-jealousie) ask of those about her, Whether she did not seem to them to be deficient in Patience? and would seem to be troubled at the remembrance of the carriage of such and such Christian friends, whom she had conversed with on their sick beds, as conscious to her self how short she came of them.
She was very solicitous during her Whole sickness, of her carriage and deportment under God's afflicting hand; and afraid lest the restlessnesses occasioned by her distemper, might be the fruit of her impatience. To which purpose, she would oftentimes, (with an holy self-jealousy) ask of those about her, Whither she did not seem to them to be deficient in Patience? and would seem to be troubled At the remembrance of the carriage of such and such Christian Friends, whom she had conversed with on their sick Beds, as conscious to her self how short she Come of them.
Some Conflicts she had with Temptation (if I may so call it, and not rather the exceeding tenderness of her own Conscience, apt to smite her (as Davids did for cutting off but the skirt of Sauls Robe, 1 Sam. 24. 5.) for the smallest omissions, of which yet those that knew the strictness of her walking with God, thought she had little cause to complain.) And yet those very complaints, in the nature of them, argued a very great proficiency in holiness; witness one amongst the rest especially, viz. that she had not been so sensible,
some Conflicts she had with Temptation (if I may so call it, and not rather the exceeding tenderness of her own Conscience, apt to smite her (as Davids did for cutting off but the skirt of Saul's Robe, 1 Sam. 24. 5.) for the Smallest omissions, of which yet those that knew the strictness of her walking with God, Thought she had little cause to complain.) And yet those very complaints, in the nature of them, argued a very great proficiency in holiness; witness one among the rest especially, viz. that she had not been so sensible,
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a thing which surely most of us may more justly charge on our selves (considering the Havock at this day made in it by the Eastern Wild-bore out of the Forrest;
a thing which surely most of us may more justly charge on our selves (considering the Havoc At this day made in it by the Eastern Wildbore out of the Forest;
and the little Foxes out of their holes, Romish Emissaries in several disguises spoiling its tender grapes) but that we do not (with her) prefer Jerusalem above our chief joy.
and the little Foxes out of their holes, Romish Emissaries in several disguises spoiling its tender grapes) but that we do not (with her) prefer Jerusalem above our chief joy.
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and clearing up hers. So that she told one of her visitants, with a great deal of comfort, that she thanked God, that instead of a world full of troubles and miseries, he had now given her the sight of a better Country.
and clearing up hers. So that she told one of her visitants, with a great deal of Comfort, that she thanked God, that instead of a world full of Troubles and misery's, he had now given her the sighed of a better Country.
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And this prospect, together with the clearing up of her Title to it, (a thing which in her health she expressed a great sollicitousness for, insomuch that she hath been heard to say with some Emphasis of zealous earnestness, Who, being once assured of the pardon of sins, would not be willing to die the next hour?) made her,
And this prospect, together with the clearing up of her Title to it, (a thing which in her health she expressed a great solicitousness for, insomuch that she hath been herd to say with Some Emphasis of zealous earnestness, Who, being once assured of the pardon of Sins, would not be willing to die the next hour?) made her,
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And thus fell, what was mortal of this precious Saint, to her own infinite gain, but to the inexpressible loss of all her surviving friends and acquaintance, but especially her dear Relations. Who (notwithstanding, I hope) will consider, that, seeing the WILL OF THE LORD IS DONE, it becomes them to acquiesce in it.
And thus fell, what was Mortal of this precious Saint, to her own infinite gain, but to the inexpressible loss of all her surviving Friends and acquaintance, but especially her dear Relations. Who (notwithstanding, I hope) will Consider, that, seeing the WILL OF THE LORD IS DONE, it becomes them to acquiesce in it.
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It was (as I am informed) her counsel to her tenderly loving and affectionate Husband, in her health, to take heed of over-loving her, bidding him beware of it, as he desired not to be rid of of her:
It was (as I am informed) her counsel to her tenderly loving and affectionate Husband, in her health, to take heed of Overloving her, bidding him beware of it, as he desired not to be rid of of her:
I hope (though, withal, I confess it a difficult piece of self-denial not to over-love a Wife so over-deserving; and so strong a temptation may very well excuse and lessen an offence of that nature) that worthy person to whom that caution was given, had alwaies so much of the Christian, as might balance the Husband in him;
I hope (though, withal, I confess it a difficult piece of self-denial not to overlove a Wife so over-deserving; and so strong a temptation may very well excuse and lessen an offence of that nature) that worthy person to whom that caution was given, had always so much of the Christian, as might balance the Husband in him;
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and preserve him from ever rivalling his Maker. But, however let me presume to remember him, that this may be done ex post facto, by over-grieving, when God hath taken away such a comfort.
and preserve him from ever rivalling his Maker. But, however let me presume to Remember him, that this may be done ex post facto, by Over-grieving, when God hath taken away such a Comfort.
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for whom nothing can be too good, seeing we can have nothing so good as he deserves, who is the Author of all good, yea, is himself all good, and alsufficiently so, to us.
for whom nothing can be too good, seeing we can have nothing so good as he deserves, who is the Author of all good, yea, is himself all good, and alsufficiently so, to us.
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as it is to the choicest fruit to hang on the Tree beyond due maturity. And this very consideration (if any of them were not sufficiently prepared for this loss before-hand) ought to have had the force of a presage, to fortifie them against this Event: seeing it could not (in reason) be expected, that a Life so thick packed and crowded with Vertue and Grace, should be long: her living so much in a little time (by that common Rule, celerius occidere festinatam maturitatem, that over-hastened fruit is the first that falls) was a kind of ominous intimation that she had not long to live; and that riding such Posthast towards Heaven, she would not be long thence. However,
as it is to the Choicest fruit to hang on the Tree beyond due maturity. And this very consideration (if any of them were not sufficiently prepared for this loss beforehand) ought to have had the force of a presage, to fortify them against this Event: seeing it could not (in reason) be expected, that a Life so thick packed and crowded with Virtue and Grace, should be long: her living so much in a little time (by that Common Rule, celerius occidere festinatam maturitatem, that over-hastened fruit is the First that falls) was a kind of ominous intimation that she had not long to live; and that riding such Posthaste towards Heaven, she would not be long thence. However,
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now Gods will is done, let our hearty assent thereunto, shew us Christians; our rejoicing in her happiness, her friends; and our imitation of her excellent perfections, true honourers of her memory; who is gone before us to that bliss, to which (I think, we may all safely say) the Lond in due time bring us all for Christs sake. Amen.
now God's will is done, let our hearty assent thereunto, show us Christians; our rejoicing in her happiness, her Friends; and our imitation of her excellent perfections, true honourers of her memory; who is gone before us to that bliss, to which (I think, we may all safely say) the Land in due time bring us all for Christ sake. Amen.
SInce the finishing of this Narrative, there came to my hands an excellent Character of this incomparable Lady; being part of a Letter written by him whose learned Pen copied her from his heart; of whom it may be verified, which was by the Greek Epigrammatist once said of the Statue of Love, so curiously cut by Praxiteles. — NONLATINALPHABET.
SInce the finishing of this Narrative, there Come to my hands an excellent Character of this incomparable Lady; being part of a letter written by him whose learned Pen copied her from his heart; of whom it may be verified, which was by the Greek Epigrammatist once said of the Statue of Love, so curiously Cut by Praxiteles. —.
Of this Treasure, being unwilling to defraud the Reader, partly, because of its own accurate elegancy; and partly, because it contains a compendious Abstract of all the foregoing Relation, from him who best understood her worth:
Of this Treasure, being unwilling to defraud the Reader, partly, Because of its own accurate elegancy; and partly, Because it contains a compendious Abstract of all the foregoing Relation, from him who best understood her worth:
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Believe it, Sir, (saith he to his Friend) it is not more my Affection, than my Judgment, that esteems that happy Lady so much above the rate of those that enjoy the common Title with her of being Wives;
Believe it, Sir, (Says he to his Friend) it is not more my Affection, than my Judgement, that esteems that happy Lady so much above the rate of those that enjoy the Common Title with her of being Wives;
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that it is still the reason of my thanks to God, that I once enjoyed so matchless a Person, and withal a justification of a Grief of an extraordinary size, that I have lost what is not comforted with the least hopes of a repair.
that it is still the reason of my thanks to God, that I once enjoyed so matchless a Person, and withal a justification of a Grief of an extraordinary size, that I have lost what is not comforted with the least hope's of a repair.
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Not that I am ignoraut of the omnipotency of God who is alwaies able to equal himself by doing that again whensoever he pleaseth, which at any time before he hath done.
Not that I am ignorant of the omnipotency of God who is always able to equal himself by doing that again whensoever he Pleases, which At any time before he hath done.
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But because I know such an excellency was ornament enough to illustrate a whole age, and humane things are more checquer'd, than that such an unusual happiness, as I have twice enjoyed should the third time fall to my share. That the superiorities of her Birth should descend to the privacy of my condition, without the being so troublesome to it as to tax my living up to any other Rate than what my own pleasure admitted, was that humble Prudence, of which few in that Order, before her self, ever gave an example.
But Because I know such an excellency was ornament enough to illustrate a Whole age, and humane things Are more checkered, than that such an unusual happiness, as I have twice enjoyed should the third time fallen to my share. That the Superiorities of her Birth should descend to the privacy of my condition, without the being so troublesome to it as to Tax my living up to any other Rate than what my own pleasure admitted, was that humble Prudence, of which few in that Order, before her self, ever gave an Exampl.
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To comply in all those obediences to me as an Husband, by which inferiour Wives pay for the kindness of taking them up into a condition which their Birth and Fortunes despaired of, was so much to my admiration, that I could not but ravishedly wonder at it;
To comply in all those obediences to me as an Husband, by which inferior Wives pay for the kindness of taking them up into a condition which their Birth and Fortune's despaired of, was so much to my admiration, that I could not but ravishedly wonder At it;
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How matchless a commendation of hers was it, in so many years, amidst the variety of humane things to be without the guilt of Word or Action, that needed a Recall, or feared a Censure? what the Laws require of others, she taxed her self at: what others promised, she performed;
How matchless a commendation of hers was it, in so many Years, amid the variety of humane things to be without the guilt of Word or Actium, that needed a Recall, or feared a Censure? what the Laws require of Others, she taxed her self At: what Others promised, she performed;
in whom a most sweet Temper was subjected to so informed a mind, that her compliance with her Duty, was as perfect as Humanity admits, without noise or reluctancy.
in whom a most sweet Temper was subjected to so informed a mind, that her compliance with her Duty, was as perfect as Humanity admits, without noise or reluctancy.
And (would Divinity allow the expression) it might be said, that she had alwaies in her power something of supererogation, which she added, after she had paid the exactness of justice and expectation.
And (would Divinity allow the expression) it might be said, that she had always in her power something of supererogation, which she added, After she had paid the exactness of Justice and expectation.
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and did so satisfie me in all the appetites of my soul, that nothing made me sollicitous in my conjugality whiles I enjoyed her, but either the fear an extraordinary happiness would not be long;
and did so satisfy me in all the appetites of my soul, that nothing made me solicitous in my conjugality while I enjoyed her, but either the Fear an extraordinary happiness would not be long;
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or desire that I might obtain the ioies of another Life hereafter, who had the greatest measure of those here, which that state knows without which even Paradise was by God himself judged to want something of Compleatness.
or desire that I might obtain the Joys of Another Life hereafter, who had the greatest measure of those Here, which that state knows without which even Paradise was by God himself judged to want something of Completeness.
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leave the charge of my Children with that sincerity and prudence, which no interest could tempt awry, nor disguise easily deceive. Methinks I could justifie my self in an unspeakable Love, whiles the Reason of it was an unusual plentiful measure of rare Grace:
leave the charge of my Children with that sincerity and prudence, which no Interest could tempt awry, nor disguise Easily deceive. Methinks I could justify my self in an unspeakable Love, while the Reason of it was an unusual plentiful measure of rare Grace:
in the knowledge of the Pomps of the world a pious neglect of them: the most express Characters that I ever saw of God, in that, or the other Sex. In whom Religion seemed pardonable if not beautiful even to the Enemies of it, from those good qualities that accompanied it, viz. a Readiness to Oblige, an Easiness to Pardon, Respects to Superiours, Kindness to Equals, Regards and Compassions to Inferiours.
in the knowledge of the Pomps of the world a pious neglect of them: the most express Characters that I ever saw of God, in that, or the other Sex. In whom Religion seemed pardonable if not beautiful even to the Enemies of it, from those good qualities that accompanied it, viz. a Readiness to Oblige, an Easiness to Pardon, Respects to Superiors, Kindness to Equals, Regards and Compassions to Inferiors.
And then he piously concludes thus (with which I conclude also) But he, whose Right it is, to do what he pleaseth, and whose Priviledge it is, that he cannot be unjust, hath recalled what was his own from me who had no claim to that Grace;
And then he piously concludes thus (with which I conclude also) But he, whose Right it is, to do what he Pleases, and whose Privilege it is, that he cannot be unjust, hath Recalled what was his own from me who had no claim to that Grace;
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Aliquid proprium velle difficile est ut tibi non contingat, sed statim cogita, illum supra te, te infra illum, illum creatorem, te creaturam, illum omnipotentem, te infirmum, corrigens te & subjungens voluntati ejus, &c. Aug. in Ps. 32. ubi supra.
Aliquid proprium velle difficile est ut tibi non contingat, sed Immediately cogita, Ilum supra te, te infra Ilum, Ilum Creator, te creaturam, Ilum omnipotentem, te Infirmum, corrigens te & subjungens Voluntati His, etc. Aug. in Ps. 32. ubi supra.
Decet gratulari & gaudere Divinae dignatione castigation is. O beatum illum servum cujus emendationi Dominus instat, cui dignatur irasci, &c. De patient.
Deceit gratulari & Rejoice Divinae dignatione castigation is. O Beatum Ilum servum cujus Emendation Dominus Instant, cui Dignatur Irascible, etc. De patient.
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Confiteor satis temerè me, si non impudenter de patientia, componere ausum, cui praeftandae omninc id••eus non sum. — Ne dicta factis deficient ibus erubescant De Patient.
Confiteor satis temerè me, si non impudenter de patientia, componere ausum, cui praeftandae omninc id••eus non sum. — Ne dicta factis deficient ibus erubescent De Patient.
Permittes ipsis expendere numinibus, quid conveniat nobis; rebus { que } sit utile nostris: Nam pro jucundis, aptissima quaeque dabunt Dii. Charior est illis, homo, quam sibi. Juv. Sat. 10.
Permittes Ipse expendere numinibus, quid Conveniat nobis; rebus { que } fit utile nostris: Nam Pro jucundis, aptissima quaeque dabunt Gods. Charior est illis, homo, quam sibi. Juv Sat. 10.
Hoc unum, inquit, Dii immortales, de vobis queri possum quod non antè mihi voluntatem vestram notam fecistis. Prior enim ad ista venissem, ad quae nunc vocatus ad. sum. — Maluissem offerre quam tradere. Quid opus fuit auferre? accipere potuistis. Sed ne nunc quidem auferetis, quia nihil eripitur nisi retinenti. Nihil cogor, nihil patior invitus: nec servio Deo, sed assentio. Sen. de Provid.
Hoc Unum, inquit, Gods immortales, de vobis queri possum quod non antè mihi voluntatem vestram notam Fecistis. Prior enim ad ista venissem, ad Quae nunc Vocatus ad. sum. — Maluissem offer quam Tradere. Quid opus fuit Auferre? accipere potuistis. Said ne nunc quidem auferetis, quia nihil eripitur nisi retinenti. Nihil Cogor, nihil patior Unwillingly: nec Servio God, sed assentio. Sen. de Provide.
