The vnrighteovs Mammon exchanged for the true riches or A sermon, preached at the funeral of William Adams Esq; in the parish church of St. Lawrence Iury on Tuesday. Septemb. 3. 1661. By Thomas Horton. D.D.
THat which hath bin wont sometimes to be said of a good wit, it is more especially and properly true of a good heart: that it is able to make use of any thing, and to improve it to its own advantage;
THat which hath been wont sometime to be said of a good wit, it is more especially and properly true of a good heart: that it is able to make use of any thing, and to improve it to its own advantage;
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not only in the examples of virtue, by conforming to that whch is absolutely and substantially good in them; but likewise in the examples of Iniquity by picking out that which is occasionally and circumstantially good in them also. An instance whereof we have here in this Scripture, which we have now before us in the Parable of the unjust Steward mentioned in the beginning of this chapter;
not only in the Examples of virtue, by conforming to that which is absolutely and substantially good in them; but likewise in the Examples of Iniquity by picking out that which is occasionally and circumstantially good in them also. an instance whereof we have Here in this Scripture, which we have now before us in the Parable of the unjust Steward mentioned in the beginning of this chapter;
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whose providence and forecast for Himself against the time of his expected ejection out of his Stewardship (though by sinful and unlawful meanes) is improved by our blessed Saviour as a pattern to all rich Persons to provide for their soules against the time of their expected dissolution and departure out of this world:
whose providence and forecast for Himself against the time of his expected ejection out of his Stewardship (though by sinful and unlawful means) is improved by our blessed Saviour as a pattern to all rich Persons to provide for their Souls against the time of their expected dissolution and departure out of this world:
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& that is, by making to themselves friends of the Mammon of unrighteousness, that so when they fail, they may receive them into everlasting habitations.
& that is, by making to themselves Friends of the Mammon of unrighteousness, that so when they fail, they may receive them into everlasting habitations.
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We begin with the former, viz. The quickning Preface or Introduction, I say unto you, This is a form of speech which our Saviour Christ does often use in his discourses, especially in such businesses as are of more weighty and serious consideration,
We begin with the former, viz. The quickening Preface or Introduction, I say unto you, This is a from of speech which our Saviour christ does often use in his discourses, especially in such businesses as Are of more weighty and serious consideration,
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Here he does usually excite, and stir them up from the thoughts and apprehensions of the Person, whom they have to deal withal, that so they may take heed least they refuse him that speaketh, who should most effectually prevaile with them.
Here he does usually excite, and stir them up from the thoughts and apprehensions of the Person, whom they have to deal withal, that so they may take heed least they refuse him that speaks, who should most effectually prevail with them.
But this I doe not insist upon, as hastening to that which is mainly and principally intended, thats the First General, viz. The quickning Preface, or Introduction, I say unto you.
But this I do not insist upon, as hastening to that which is mainly and principally intended, thats the First General, viz. The quickening Preface, or Introduction, I say unto you.
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and that is (as appears by the scope of them) to rich men, such persons as have an abundance of these worldly goods by them, these are they who are heere call'd upon to the making of friends to themselves.
and that is (as appears by the scope of them) to rich men, such Persons as have an abundance of these worldly goods by them, these Are they who Are Here called upon to the making of Friends to themselves.
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But stay, what need have these of friends? those that have wealth and riches and a fulness of these outward possessions, they can shift well enough of themselves and be their own friends,
But stay, what need have these of Friends? those that have wealth and riches and a fullness of these outward possessions, they can shift well enough of themselves and be their own Friends,
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Or many are the Lovers of the rich, as it is in the Hebrew text, Rich men (as one would think) they have friends enow made to their hands from the Nature of their condition:
Or many Are the Lovers of the rich, as it is in the Hebrew text, Rich men (as one would think) they have Friends enough made to their hands from the Nature of their condition:
God hath in his infinite wisdome and providence, so ordered and disposed it, that no sorts of men should be absolute or independent one upon another but that they should be mutually helpful & beneficial.
God hath in his infinite Wisdom and providence, so ordered and disposed it, that no sorts of men should be absolute or independent one upon Another but that they should be mutually helpful & beneficial.
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The rich do as much need the poor, as the poor the rich: and they cannot say unto them wee have no need of you, no more then the members of the body one to another 1 Cor. 12.21. Dives & pauper duo sibi sunt Contraria:
The rich do as much need the poor, as the poor the rich: and they cannot say unto them we have no need of you, no more then the members of the body one to Another 1 Cor. 12.21. Dives & pauper duo sibi sunt Contraria:
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so their friendship is more desirable then otherwise, such as these our Saviour here aimes at, the poor Saints as the Scripture terms them, Rom. 15.26.
so their friendship is more desirable then otherwise, such as these our Saviour Here aims At, the poor Saints as the Scripture terms them, Rom. 15.26.
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The godly and the faithful poor, which are the friends and favorites of Heaven, these he would have rich men to be sure to make their friends above any other besides,
The godly and the faithful poor, which Are the Friends and favorites of Heaven, these he would have rich men to be sure to make their Friends above any other beside,
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From the Connexion of which words together Friends, and which will so receive you, the spirit of God does hint unto us who are indeed our truest friends and so to be accounted,
From the Connexion of which words together Friends, and which will so receive you, the Spirit of God does hint unto us who Are indeed our Truest Friends and so to be accounted,
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namely such as do further our Salvation are instruments of our Conversion, and are meanes and helps and occasions of our coming to Heaven, these are the truest and best friends of all;
namely such as do further our Salvation Are Instruments of our Conversion, and Are means and helps and occasions of our coming to Heaven, these Are the Truest and best Friends of all;
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Ionadab was Amnon's friend, because he promoted his Lust: and St. Paul was the Galatians Enemie because he told them the truth but with God whose judgement is infallible, they of all others do best deserve the name of Friends, who most concurre to the saving of the Soul. And that's the first branch observable in this second General, viz The thing advised to, the making of Friends.
Ionadab was Amnon's friend, Because he promoted his Lust: and Saint Paul was the Galatians Enemy Because he told them the truth but with God whose judgement is infallible, they of all Others do best deserve the name of Friends, who most concur to the Saving of the Soul. And that's the First branch observable in this second General, videlicet The thing advised to, the making of Friends.
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And that is, By the Mammon of unrighteousnesse, as it is here exprest, by Mammon we are to understand Riches; concerning the Notation of which word there is some difference amongst Interpreters, some would have it a Greek word,
And that is, By the Mammon of unrighteousness, as it is Here expressed, by Mammon we Are to understand Riches; Concerning the Notation of which word there is Some difference among Interpreters, Some would have it a Greek word,
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and so derived from NONLATINALPHABET which signifies to desire earnestly, as NONLATINALPHABET which signifies Silver from NONLATINALPHABET for the same reason.
and so derived from which signifies to desire earnestly, as which signifies Silver from for the same reason.
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But it seemes rather to be Syriach, and either fetcht from NONLATINALPHABET which signifies a Multitude or from NONLATINALPHABET which signifies to trust, because mens riches are commonly their confidence, and that thing wherein they place their chiefest relyance, The rich mans wealth is his strong City,
But it seems rather to be Syriac, and either fetched from which signifies a Multitude or from which signifies to trust, Because men's riches Are commonly their confidence, and that thing wherein they place their chiefest reliance, The rich men wealth is his strong city,
Now this Mammon or Riches, it is here called the Mammon of iniquity, or of unrighteousnesse NONLATINALPHABET whereby Christ would have those who injoy it, to make themselves friends, and here there are two things to be opened and explained by us.
Now this Mammon or Riches, it is Here called the Mammon of iniquity, or of unrighteousness whereby christ would have those who enjoy it, to make themselves Friends, and Here there Are two things to be opened and explained by us.
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For the first, It is not so to be taken as a general and universal blot which is cast upon all kind of riches without exception: for riches are simply considered and in themselves the good blessings of God,
For the First, It is not so to be taken as a general and universal blot which is cast upon all kind of riches without exception: for riches Are simply considered and in themselves the good blessings of God,
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and so to be accounted; but they are called so from what they do prove most commonly and usually in the event, through mans corruption, from whence it comes to pass, that that which of its own Nature, and according to Gods institution is the fruit and reward of industry, it becomes now by a contrary abuse,
and so to be accounted; but they Are called so from what they do prove most commonly and usually in the event, through men corruption, from whence it comes to pass, that that which of its own Nature, and according to God's Institution is the fruit and reward of industry, it becomes now by a contrary abuse,
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and misimprovement, the very badge of Iniquity, and accordingly hath the Name of Iniquity put upon it as it is here in the text, which agrees with another Notation which some give of the word, besides that which we formerly mentioned,
and misimprovement, the very badge of Iniquity, and accordingly hath the Name of Iniquity put upon it as it is Here in the text, which agrees with Another Notation which Some give of the word, beside that which we formerly mentioned,
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& that is from the Hebrew NONLATINALPHABET which signifies a blot or fault which is usually adherent thereunto, we may give an account of it in three particulars.
& that is from the Hebrew which signifies a blot or fault which is usually adherent thereunto, we may give an account of it in three particulars.
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1. In reference to the getting of it, it is the Mammon of unrightuousnesse so as it is unrighteously purchased, for so it oftentimes is, Ier. 17.11. By fraud, and lying, and bribery, and extortion, and oppression and the like, there are great estates in the world, which are got by such meanes as these;
1. In Referente to the getting of it, it is the Mammon of unrighteousness so as it is unrighteously purchased, for so it oftentimes is, Jeremiah 17.11. By fraud, and lying, and bribery, and extortion, and oppression and the like, there Are great estates in the world, which Are god by such means as these;
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hence is that saying of old which is Fathered upon St. Hierom ▪ Omnis Dives est, aut Iniquus, aut Iniqui Haeres, That every rich man is either unrighteous himself or else is heir to some-body that was so before him.
hence is that saying of old which is Fathered upon Saint Hieronymus ▪ Omnis Dives est, Or Iniquus, Or Iniqui Haeres, That every rich man is either unrighteous himself or Else is heir to somebody that was so before him.
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I will not take upon me to justify either the truth or the charity of that speech, which seems to be very harsh and somewhat unreasonable; but this I will be bold to say, that it is difficult (though not altogether impossible ) very difficult it is out of question,
I will not take upon me to justify either the truth or the charity of that speech, which seems to be very harsh and somewhat unreasonable; but this I will be bold to say, that it is difficult (though not altogether impossible) very difficult it is out of question,
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for a man to get a very great estate with a very clear and upright Conscience, in regard of the manifold snares and temptations which attend thereupon.
for a man to get a very great estate with a very clear and upright Conscience, in regard of the manifold snares and temptations which attend thereupon.
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when men shall spend that time in the getting of wealth. Which they should spend in the getting of grace. When they shall be following their trades in the world, when they should be driving a trade for Heaven, when they shall be so sunk,
when men shall spend that time in the getting of wealth. Which they should spend in the getting of grace. When they shall be following their trades in the world, when they should be driving a trade for Heaven, when they shall be so sunk,
and of that which is the worst of all, which is the couzenage of themselves. That wealth which is gotten unseasonably is gotten unjustly, and the Mammon of Prophaness is no other then the Mammon of unrighteousnesse.
and of that which is the worst of all, which is the cozenage of themselves. That wealth which is got unseasonably is got unjustly, and the Mammon of Profaneness is no other then the Mammon of unrighteousness.
II. In reference to the keeping of it, the Mammon of unrighteousnesse also from that as there are riches unjustly held and unjustly possest: woe unto him that increseth that which is not his:
II In Referente to the keeping of it, the Mammon of unrighteousness also from that as there Are riches unjustly held and unjustly possessed: woe unto him that increaseth that which is not his:
how long? and that ladeth himself with thick clay. Habb. 2.6. And the hire of the labourers, which is kept back by fraud crieth, and the cry of them is entered into the ears of the Lord of Sabbaoth. Iam. 5.4. Withold not good from them, who are the owners of it, when it is in the power of thine hand to give it. Pro. 3.27.
how long? and that ladeth himself with thick clay. Habb. 2.6. And the hire of the labourers, which is kept back by fraud cries, and the cry of them is entered into the ears of the Lord of Sabbaoth. Iam. 5.4. Withold not good from them, who Are the owners of it, when it is in the power of thine hand to give it. Pro 3.27.
Effodiuntur opes irritamenta malorum, those who have great estates ▪ they have from them great opportunites for the following and persuing of their Lusts in all kinds;
Effodiuntur opes irritamenta malorum, those who have great estates ▪ they have from them great opportunities for the following and pursuing of their Lustiest in all Kinds;
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and they are not for the most part d•fective or wanting hereunto: but do improve them abundantly, to oppression and luxury, and excess, and revenge, and uncleanness, and all kind of wickednesse.
and they Are not for the most part d•fective or wanting hereunto: but do improve them abundantly, to oppression and luxury, and excess, and revenge, and uncleanness, and all kind of wickedness.
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It was that which the holy man Agur, was so jealous and suspicious of himself for in reference to riches, least he should be full and deny God, and say who is the Lord? because he knew that such corruptions did very frequently attend such conditions. Thus we see how in all these respects this denomination is very sutable; the Mammon of iniquity.
It was that which the holy man Agur, was so jealous and suspicious of himself for in Referente to riches, least he should be full and deny God, and say who is the Lord? Because he knew that such corruptions did very frequently attend such conditions. Thus we see how in all these respects this denomination is very suitable; the Mammon of iniquity.
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it is the power of iniquity when it is used to violence and oppression; It is the beauty of iniquity, when it is used to wantonnesse and lascivious allurements:
it is the power of iniquity when it is used to violence and oppression; It is the beauty of iniquity, when it is used to wantonness and lascivious allurements:
And so here now the Mammon of iniquity, when it is unrighteously purchased, possessed and improved and yet this no way reflecting upon the things themselves which are injoy'd,
And so Here now the Mammon of iniquity, when it is unrighteously purchased, possessed and improved and yet this no Way reflecting upon the things themselves which Are enjoyed,
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Secondly, It should very much divert us from an inordinate love of these things, and turne as it were our stomachs against them, which have such disparagements put upon them, which the spirit of God does on purpose choose to do, thereby to alienate our affections from them:
Secondly, It should very much divert us from an inordinate love of these things, and turn as it were our stomachs against them, which have such disparagements put upon them, which the Spirit of God does on purpose choose to do, thereby to alienate our affections from them:
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The better any creature is in its own Nature, which is of worldly and earthly consideration, the more does the Scripture usually disparage it, that so it may teach us not to trust,
The better any creature is in its own Nature, which is of worldly and earthly consideration, the more does the Scripture usually disparage it, that so it may teach us not to trust,
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Thirdly, It should stir us up to the greater care and caution and circumspection, seeing it is the Mammon of Iniquity most frequently and usually, and for the greatest part.
Thirdly, It should stir us up to the greater care and caution and circumspection, seeing it is the Mammon of Iniquity most frequently and usually, and for the greatest part.
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what need have those which are rich to be very watchful over their own hearts in all particulars, that so they may not be defiled with the iniquity of them? what though it be not so alwaies, (as I have shown that indeed it is not) yet if it be often, that's enough and such as may very much awaken men to look to themselves,
what need have those which Are rich to be very watchful over their own hearts in all particulars, that so they may not be defiled with the iniquity of them? what though it be not so always, (as I have shown that indeed it is not) yet if it be often, that's enough and such as may very much awaken men to look to themselves,
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though sometimes through Gods goodness they escape it. The Apostle hath sufficiently declared it and given testimony of it. 1 Tim. 6.9. But they that will be rich, fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition.
though sometime through God's Goodness they escape it. The Apostle hath sufficiently declared it and given testimony of it. 1 Tim. 6.9. But they that will be rich, fallen into temptation and a snare, and into many foolish and hurtful Lustiest, which drown men in destruction and perdition.
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How feareful are men of such passages, where they are in danger of drowning! such is this which we have here in this text of a great estate, and yet not so much from the Estate neither as from the minde.
How fearful Are men of such passages, where they Are in danger of drowning! such is this which we have Here in this text of a great estate, and yet not so much from the Estate neither as from the mind.
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That which is one mans ruine, it should be another mans caution. Certainly those men which have great estates in their hands, they had need to have great grace in their hearts, to prevent them and to preserve them from the temptations of those estates.
That which is one men ruin, it should be Another men caution. Certainly those men which have great estates in their hands, they had need to have great grace in their hearts, to prevent them and to preserve them from the temptations of those estates.
And when riches increase not to set our hearts upon them as David advises Psal. 62, 10. The Rabbins have a saying amongst them, That a man that hath riches, had need to season and powder his riches, and accordingly they add this NONLATINALPHABET that is, the salt of riches is righteousnesse,
And when riches increase not to Set our hearts upon them as David advises Psalm 62, 10. The Rabbis have a saying among them, That a man that hath riches, had need to season and powder his riches, and accordingly they add this that is, the salt of riches is righteousness,
and so much of the first inquiry, viz. the reason of the denomination, why riches are here styled by our blessed Saviour the riches of iniquity or the Mammon of unrighteousnesse.
and so much of the First inquiry, viz. the reason of the denomination, why riches Are Here styled by our blessed Saviour the riches of iniquity or the Mammon of unrighteousness.
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The second is the force of the improvement, how this Mammon of unrighteousnesse proves so availeable & efficacious to the making of friends, or is required so to doe as is here implyed? where,
The second is the force of the improvement, how this Mammon of unrighteousness Proves so available & efficacious to the making of Friends, or is required so to do as is Here employed? where,
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because without any further taxation, or censure upon them, but only naming them, he does advise the persons he speaks to, that they would make themselves friends of them, and so thereby as it were make some recompence for the iniquity of them, which is indeed the best use and improvement which too many make of this counsel: but this was farr enough from the minde of our blessed Saviour, who whiles he call'd it the Mammon of iniquity, does not thereby so much signify what it may be,
Because without any further taxation, or censure upon them, but only naming them, he does Advice the Persons he speaks to, that they would make themselves Friends of them, and so thereby as it were make Some recompense for the iniquity of them, which is indeed the best use and improvement which too many make of this counsel: but this was Far enough from the mind of our blessed Saviour, who while he called it the Mammon of iniquity, does not thereby so much signify what it may be,
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as what it usually is through mens abuse, and his meaning is no more but this, that wealth which others for the most part doe improve as an occasion of iniquity, do yee improve to the good of your soules, as the furtherance of your eternal salvation;
as what it usually is through men's abuse, and his meaning is no more but this, that wealth which Others for the most part do improve as an occasion of iniquity, do ye improve to the good of your Souls, as the furtherance of your Eternal salvation;
whiles rich men doe contribute of their estates, to the relief and supply of poor Chistians, they do thereby get so many friends, which may further them in their way to Heaven, where there are two things intimated to us.
while rich men do contribute of their estates, to the relief and supply of poor Christians, they do thereby get so many Friends, which may further them in their Way to Heaven, where there Are two things intimated to us.
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This our Saviour here plainly supposes and takes for granted, whiles he speaks to rich men to make the poor to be their friends by the relieving of them, he supposed that being so relieved they will be indeed friends unto them:
This our Saviour Here plainly supposes and Takes for granted, while he speaks to rich men to make the poor to be their Friends by the relieving of them, he supposed that being so relieved they will be indeed Friends unto them:
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Indeed oftentimes through mens corruption, it proves otherwise in the event, it is the base ingratitude and unworthynesse of some kind of people to be least of all friends there, where they have received the greatest friendship:
Indeed oftentimes through men's corruption, it Proves otherwise in the event, it is the base ingratitude and unworthiness of Some kind of people to be least of all Friends there, where they have received the greatest friendship:
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those who have done them the greatest kindnesses, bestowed the most cost upon them, bin most charitable and bountiful towards them, those are the persons oftentimes who are most hated and maligned by them,
those who have done them the greatest Kindnesses, bestowed the most cost upon them, been most charitable and bountiful towards them, those Are the Persons oftentimes who Are most hated and maligned by them,
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But this is Monst•uous and unnatural, and contrary to all rational expectation; it is that which one would not look for, and therefore does our Saviour in this place suppose the contrary, he makes account that these rich men,
But this is Monst•uous and unnatural, and contrary to all rational expectation; it is that which one would not look for, and Therefore does our Saviour in this place suppose the contrary, he makes account that these rich men,
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And indeed so they will: where ever they are that which they should be, where they are godly, and Christian poor, they will be ready to make conscience of such grateful returnes as these are.
And indeed so they will: where ever they Are that which they should be, where they Are godly, and Christian poor, they will be ready to make conscience of such grateful returns as these Are.
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Piety its full of its Ingenuity, and ther's a great deal of good-Nature in grace, from whence it thinks it can never doe enough for those persons by whom it is befriended,
Piety its full of its Ingenuity, and ther's a great deal of Good nature in grace, from whence it thinks it can never do enough for those Persons by whom it is befriended,
and where he cannot do it in kind, yet at least to doe it in aequivolence: or rather in transcendence, he thinks it a very equal thing, that those who have sowen Carnals should reap spirituals, which therefore he endeavours as he is able to repay them withall, this is the poore Christians both Duty and likewise Disposition.
and where he cannot do it in kind, yet At least to do it in aequivolence: or rather in transcendence, he thinks it a very equal thing, that those who have sown Carnals should reap spirituals, which Therefore he endeavours as he is able to repay them withal, this is the poor Christians both Duty and likewise Disposition.
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The most compendious way to Salvation, and the easiest ascent to Heaven, not that this does exclude their own indeavour as to the wayes of piety; which are to be taken in with the other,
The most compendious Way to Salvation, and the Easiest ascent to Heaven, not that this does exclude their own endeavour as to the ways of piety; which Are to be taken in with the other,
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Indeed there are some now and then who are ready to exclude it, and to rest only upon the interest which they have either in the opinion or affection of those which are better then themselves:
Indeed there Are Some now and then who Are ready to exclude it, and to rest only upon the Interest which they have either in the opinion or affection of those which Are better then themselves:
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think if they be acquainted with such and such holy Christians or godly Ministers, and be a little encouraged by them in that which is good, that this is enough for them,
think if they be acquainted with such and such holy Christians or godly Ministers, and be a little encouraged by them in that which is good, that this is enough for them,
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& it is the substance of our Saviours council and advice here in the text, he would have them to make use of their wealth to such a purpose as this is,
& it is the substance of our Saviors council and Advice Here in the text, he would have them to make use of their wealth to such a purpose as this is,
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for the purchasing of their liberty; for the recovery of their health, for the assuring of their Estates, for the promoting of their requests: their riches make room for them,
for the purchasing of their liberty; for the recovery of their health, for the assuring of their Estates, for the promoting of their requests: their riches make room for them,
as Solomon tell's us, brings them before great men. Prov. 18.16. Men make themselves friends of their wealth in the Courts of Earth, and how much more does it concern them to doe so in the Court of Heaven: especially considering that there is no other way to do it so expedient as this.
as Solomon tell's us, brings them before great men. Curae 18.16. Men make themselves Friends of their wealth in the Courts of Earth, and how much more does it concern them to do so in the Court of Heaven: especially considering that there is no other Way to do it so expedient as this.
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They that know not how to fasten any thing upon the Master, they deal with his servants, and this is the case here. As for God himself our riches are no way profitable to him, nor cannot advantage him:
They that know not how to fasten any thing upon the Master, they deal with his Servants, and this is the case Here. As for God himself our riches Are no Way profitable to him, nor cannot advantage him:
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Whiles it is said here in the text, Make to your selves friends, there seemes to be a special emphasis in every word, which accordingly is considerable of us.
While it is said Here in the text, Make to your selves Friends, there seems to be a special emphasis in every word, which accordingly is considerable of us.
not only that they be such as are simply and absolutely p•or in regard of their necessities: but also that they be such as are likely conscionably to improve it in regard of their deserts, otherwise it is not bestowed but cast away. To make friends of an estate is so to dispose it,
not only that they be such as Are simply and absolutely p•or in regard of their necessities: but also that they be such as Are likely Conscionably to improve it in regard of their deserts, otherwise it is not bestowed but cast away. To make Friends of an estate is so to dispose it,
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II. For the word make, theres some force also (as I conceive) in that, to teach men not only to shew mercy to their nearest relations and such as are friends already from the bonds of Nature or otherwise:
II For the word make, theres Some force also (as I conceive) in that, to teach men not only to show mercy to their nearest relations and such as Are Friends already from the bonds of Nature or otherwise:
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That's a good beginning of friendship, which has its foundation layd in Beneficence and the contributions of Charity. III. In the word to your silves, ther's somewhat likewise in that, which is to shew that by acts of bounty and liberality done to the poor, men, are not so much friends to others, as rather in conclusion to themselves: and provide for their own accommodation; and so I have done also with the second general part of the text, which is the Council here of our Saviour to rich men, make to your selves friends of the Mammon of unrighteousnesse.
That's a good beginning of friendship, which has its Foundation laid in Beneficence and the contributions of Charity. III. In the word to your silves, ther's somewhat likewise in that, which is to show that by acts of bounty and liberality done to the poor, men, Are not so much Friends to Others, as rather in conclusion to themselves: and provide for their own accommodation; and so I have done also with the second general part of the text, which is the Council Here of our Saviour to rich men, make to your selves Friends of the Mammon of unrighteousness.
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In which last passage of the text, there are two branches further considerable, First the designation of the time, Secondly, the specification of the benefit: the designation of the time, that we have in those words, that when ye fail. The specification of the benefit that we have in these they may receive you into everlasting habitations.
In which last passage of the text, there Are two branches further considerable, First the designation of the time, Secondly, the specification of the benefit: the designation of the time, that we have in those words, that when you fail. The specification of the benefit that we have in these they may receive you into everlasting habitations.
First, of the designation of the time, when ye fail, that is in one word when ye dye, where again are two things which we shall take notice off, 1. Of the Phrase or expression. 2. Of the thing it self, or notion.
First, of the designation of the time, when you fail, that is in one word when you die, where again Are two things which we shall take notice off, 1. Of the Phrase or expression. 2. Of the thing it self, or notion.
yea that which rich men have in their lives most made of, it must then faile unto them, this mammon of unrighteousnesse, which is here mentioned in the text, that must faile too amongst the rest:
yea that which rich men have in their lives most made of, it must then fail unto them, this mammon of unrighteousness, which is Here mentioned in the text, that must fail too among the rest:
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and accordingly some Interpreters as namely the Syriac and Ethiopick doe translate the words when IT failes, meaning the Mammon, and so in like manner our old English translators, that when ye shall want, namely that wealth,
and accordingly Some Interpreters as namely the Syriac and Ethiopic do translate the words when IT fails, meaning the Mammon, and so in like manner our old English translators, that when you shall want, namely that wealth,
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As for rich men to faile, this seems to be very inconsonant and in consistent, it is almost contradictio in adjecto. Ther's none, who are less in danger of failing in the sense of the world than those that are rich, yea but yet even these may also faile in the sense of the text, they may faile to the world when they do not faile in it,
As for rich men to fail, this seems to be very inconsonant and in consistent, it is almost Contradiction in Adjecto. Ther's none, who Are less in danger of failing in the sense of the world than those that Are rich, yea but yet even these may also fail in the sense of the text, they may fail to the world when they do not fail in it,
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and that is when they faile from it, and leave and forsake it, when their life once failes them, every thing else also failes which is pertinent to it,
and that is when they fail from it, and leave and forsake it, when their life once fails them, every thing Else also fails which is pertinent to it,
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For the better understanding of this passage, it may not be amiss for us to reflect upon the word in the Original. The greek word is NONLATINALPHABET which signifies Eclipsin pati, to be under an Eclipse: and indeed Death is such a thing as that is in either respects,
For the better understanding of this passage, it may not be amiss for us to reflect upon the word in the Original. The greek word is which signifies Eclipsin pati, to be under an Eclipse: and indeed Death is such a thing as that is in either respects,
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whether we take it in the sense of Aggravation as an evil enlarged, or whether we take it in the sense of extenuation, as an evil diminished, in either of these sences it is an Ecclipse.
whither we take it in the sense of Aggravation as an evil enlarged, or whither we take it in the sense of extenuation, as an evil diminished, in either of these Senses it is an Eclipse.
First, take it in the sense of disparagement and aggravation and it is an Ecclipse, so as it is a failing of Light to those who are under the power of it,
First, take it in the sense of disparagement and aggravation and it is an Eclipse, so as it is a failing of Light to those who Are under the power of it,
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therefore we do so often read of the darkness of death, because the eyes are therein deprived of that light which now they injoy, It is a deprivation of Natural light, as it is an ecclipse of those Natural comforts, which are pertinent to the life of Man. And it is a deprivation of wordly light, as it is an Eclipse of those secular comforts;
Therefore we do so often read of the darkness of death, Because the eyes Are therein deprived of that Light which now they enjoy, It is a deprivation of Natural Light, as it is an eclipse of those Natural comforts, which Are pertinent to the life of Man. And it is a deprivation of wordly Light, as it is an Eclipse of those secular comforts;
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whereby our natural life is made more sweet and comfortable unto us, yea it is also sometimes according to the circumstances of it a deprivation of spiritual light, likewise in the Eclipse of the light of Gods countenance shining upon the soul;
whereby our natural life is made more sweet and comfortable unto us, yea it is also sometime according to the Circumstances of it a deprivation of spiritual Light, likewise in the Eclipse of the Light of God's countenance shining upon the soul;
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which now and then at such times especially is obscured and darkened through the black interpositions of Satan, who is the spiritual enemie, in these and the like considerations, may it justly have the name of an Eclipse put upon it, in its sense of aggravation, as being so much.
which now and then At such times especially is obscured and darkened through the black interpositions of Satan, who is the spiritual enemy, in these and the like considerations, may it justly have the name of an Eclipse put upon it, in its sense of aggravation, as being so much.
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But then secondly, it is an eclipse also in its sense of extenuation as being no more. We know that in an Eclipse though the Sunn and Moon be darkned for a time, yet they are not darkned perpetually, but doe recover their light again to themselves, and with the greater advantage;
But then secondly, it is an eclipse also in its sense of extenuation as being no more. We know that in an Eclipse though the Sun's and Moon be darkened for a time, yet they Are not darkened perpetually, but do recover their Light again to themselves, and with the greater advantage;
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even so it is also in death: though there be a failing of light and life for a time, yet there is a recovery, and returne again of them, theres a failing of them in Death, but there is a recovery of them again in Resurrestion, when Death shall be swallowed up into victory and perfect abolition,
even so it is also in death: though there be a failing of Light and life for a time, yet there is a recovery, and return again of them, theres a failing of them in Death, but there is a recovery of them again in Resurrection, when Death shall be swallowed up into victory and perfect abolition,
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Now further for the thing it self and notion, we may here take notice how seasonably our blessed Saviour does put rich men in minde of Death, and suggest to them thoughts and meditations of their latter end: when ye faile, that is (as we have explained it) when ye dye, as considering that that was a time which they must one day come to: and therefore was fitting for them to think of, and so to hear of.
Now further for the thing it self and notion, we may Here take notice how seasonably our blessed Saviour does put rich men in mind of Death, and suggest to them thoughts and meditations of their latter end: when you fail, that is (as we have explained it) when you die, as considering that that was a time which they must one day come to: and Therefore was fitting for them to think of, and so to hear of.
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The thoughts and meditations of Death as they become all men besides, so are they especially proper and pertinent to men of great and large Estates, and they had need to be put in minde of them,
The thoughts and meditations of Death as they become all men beside, so Are they especially proper and pertinent to men of great and large Estates, and they had need to be put in mind of them,
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whiles our Saviour mentions the one, he mentions the other with it, whiles he speaks of Mammon, he speaks also of fayling. This is especially requisite upon this account; I.
while our Saviour mentions the one, he mentions the other with it, while he speaks of Mammon, he speaks also of failing. This is especially requisite upon this account; I.
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but there may be an end of their desires in this particular, and they may say, there is enough whiles the Iourney is but short, why should the provision be long?
but there may be an end of their Desires in this particular, and they may say, there is enough while the Journey is but short, why should the provision be long?
II. To abate their pride and to prevent them from too much confidence and relyance on such things as these are, Charge them that are rich in this world, that they be not high minded sayes the Apostle. 1 Tim. 6, 17. Nor trust in uncertain riches, whereby he would signify both that rich men are apt to be high minded; as also that a good meanes to keep them and prevent them from it, is by perswading them of the uncertainty of their riches,
II To abate their pride and to prevent them from too much confidence and reliance on such things as these Are, Charge them that Are rich in this world, that they be not high minded Says the Apostle. 1 Tim. 6, 17. Nor trust in uncertain riches, whereby he would signify both that rich men Are apt to be high minded; as also that a good means to keep them and prevent them from it, is by persuading them of the uncertainty of their riches,
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as sometimes they prove to be? theres no such check upon pride as death, which levels all men both poor and rich, and makes them indeed to meet together. Dust thou art (O proud man) and to dust thou shalt return, ye shall dye like men and fall like one of the Princes. III.
as sometime they prove to be? theres no such check upon pride as death, which levels all men both poor and rich, and makes them indeed to meet together. Dust thou art (Oh proud man) and to dust thou shalt return, you shall die like men and fallen like one of the Princes. III.
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To provoke them to a wise ordering and disposeing of their estates, they must one day dye: therefore let them doe good whiles they live, their estates must in time be left, because their lives must be taken away from them,
To provoke them to a wise ordering and disposing of their estates, they must one day die: Therefore let them do good while they live, their estates must in time be left, Because their lives must be taken away from them,
whats the reason that many persons have had their estates squandered and imbezzel'd and come to nothing after their deaths? It hath bin because that whiles they lived they did not so seriously think they should dye as that which might have excited them to have taken better care about them, that they might be improved,
whats the reason that many Persons have had their estates squandered and imbezzeled and come to nothing After their death's? It hath been Because that while they lived they did not so seriously think they should die as that which might have excited them to have taken better care about them, that they might be improved,
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Therefore such persons as those should suffer the words of exhortation, It is that which becomes those which are Ministers to use unto them as our Saviour does here in the text,
Therefore such Persons as those should suffer the words of exhortation, It is that which becomes those which Are Ministers to use unto them as our Saviour does Here in the text,
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and it is such as becomes those which are rich to receive from them with all patience and meekness of Spirit, and not to put away farr off from them the evil day;
and it is such as becomes those which Are rich to receive from them with all patience and meekness of Spirit, and not to put away Far off from them the evil day;
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The second is the specification of the benefit, in these words that they may receive you into everlasting Habitations, where the argument is taken from the End or Consequent of the fore-mentioned practise, it is both ut Intentionaliter, and also ut Consecutivè, and it implyes three things in it.
The second is the specification of the benefit, in these words that they may receive you into everlasting Habitations, where the argument is taken from the End or Consequent of the forementioned practice, it is both ut Intentionaliter, and also ut Consecutivè, and it Implies three things in it.
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and that is that when they go hence, they may go into everlasting habitations, that when they dye they may goe to Heaven, this is that which they are to have in their eye:
and that is that when they go hence, they may go into everlasting habitations, that when they die they may go to Heaven, this is that which they Are to have in their eye:
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Thirdly, that it is all mens concernment, and of rich men more especially to take care that when they faile, that is dye, they may have entrance and admission hereinto, that they may be received into these everlasting Habitations.
Thirdly, that it is all men's concernment, and of rich men more especially to take care that when they fail, that is die, they may have Entrance and admission hereinto, that they may be received into these everlasting Habitations.
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The word tabernacle, it is of it self a word of short cotinuance but if you add everlasting to it (as it is here in the text) then it becomes a word of perpetuity, and so indeed it is:
The word tabernacle, it is of it self a word of short cotinuance but if you add everlasting to it (as it is Here in the text) then it becomes a word of perpetuity, and so indeed it is:
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It is NONLATINALPHABET as we finde that expression used concerning Ierusalem Esay. 33.20. A tabernacle that shall not be taken down, nor one of the stakes thereof removed,
It is as we find that expression used Concerning Ierusalem Isaiah. 33.20. A tabernacle that shall not be taken down, nor one of the stakes thereof removed,
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neither any of the Cords thereof ever be broken. In my Fathers house (sayes Christ) are many mansions, NONLATINALPHABET Continued Habitations Iohn. 14.2,
neither any of the Cords thereof ever be broken. In my Father's house (Says christ) Are many mansions, Continued Habitations John. 14.2,
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weare here NONLATINALPHABET having no certain dwelling place, as the Apostle speaks 1 Cor. 4.11. Oh but those dwellings which God has provided for his people in another world, they are such as are dwellings indeed, where the Inhabitant is sure of the dwelling:
wear Here having no certain Dwelling place, as the Apostle speaks 1 Cor. 4.11. O but those dwellings which God has provided for his people in Another world, they Are such as Are dwellings indeed, where the Inhabitant is sure of the Dwelling:
Secondly, these everlasting Habitations they are entred upon immediately upon Death, this we gather from the close conjunction of these two both together in the text, that when ye faile they may receive you, that is, that they may receive you upon your fayling.
Secondly, these everlasting Habitations they Are entered upon immediately upon Death, this we gather from the close conjunction of these two both together in the text, that when you fail they may receive you, that is, that they may receive you upon your failing.
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as soon as ever they are set loose they are with Christ, assoon as they are absent from the body they are present with the Lord, when this earthly Tabernacle is taken down, they have a building of God not made with hands,
as soon as ever they Are Set lose they Are with christ, As soon as they Are absent from the body they Are present with the Lord, when this earthly Tabernacle is taken down, they have a building of God not made with hands,
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when they faile, they do out of hand pass to these everlasting Habitations, that so there may be no room left for Purgatory, or Limbus, and such fopperies as these are.
when they fail, they do out of hand pass to these everlasting Habitations, that so there may be no room left for Purgatory, or Limbus, and such fopperies as these Are.
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And then again, when ye faile, that is, as we may take it exclusively not till then, theres no passage (ordinarily) to Heaven but by Death, that's the Iron gate that leades to the City of Gold.
And then again, when you fail, that is, as we may take it exclusively not till then, theres no passage (ordinarily) to Heaven but by Death, that's the Iron gate that leads to the city of Gold.
Thirdly, which is the main thing here considerable, it is the great concernment of all men, and especially of those that are rich to take care, that when they dye they may be received into those everlasting Habitations:
Thirdly, which is the main thing Here considerable, it is the great concernment of all men, and especially of those that Are rich to take care, that when they die they may be received into those everlasting Habitations:
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and accordingly we should be sensible of it, and affected with it, and endeavour after it, that when we must at last part with all these things here below,
and accordingly we should be sensible of it, and affected with it, and endeavour After it, that when we must At last part with all these things Here below,
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yet we may have somewhat else to hold to, which shall not be parted withal nor taken away from us, that when this earthly Tabernacle shall be dissolved we may have (as the Apostle speakes of himself in the place before cited) an House in the Heavens.
yet we may have somewhat Else to hold to, which shall not be parted withal nor taken away from us, that when this earthly Tabernacle shall be dissolved we may have (as the Apostle speaks of himself in the place before cited) an House in the Heavens.
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We see how it is the Nature of every man, as to the affairs of this present life when he thinks he shall be turned out of one dwelling, to provide himself what he can of another: no man would willingly ly in the streets,
We see how it is the Nature of every man, as to the affairs of this present life when he thinks he shall be turned out of one Dwelling, to provide himself what he can of Another: no man would willingly lie in the streets,
Beloved, the world will one day turne us all out of doors, and whither then? and whither then? Quae tunc abibis in loca? Oh it will be a miserable thing with that Emperour Adrian
beloved, the world will one day turn us all out of doors, and whither then? and whither then? Quae tunc abibis in loca? O it will be a miserable thing with that Emperor Adrian
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<1^PAGE^MISSING> know whether: to be destitute and to have no where to goe, at least where we may have any comfort or contentment for our abode and continuance. Let us therefore be perswaded to lay hold on the present opportunities which God in providence affords unto us, let us lay up in store to ourselves a good foundation against the time to come, laying hold on eternal life. As St. Paul does in particular advise rich men to do;
<1^PAGE^MISSING> know whither: to be destitute and to have no where to go, At lest where we may have any Comfort or contentment for our Abided and Continuance. Let us Therefore be persuaded to lay hold on the present opportunities which God in providence affords unto us, let us lay up in store to ourselves a good Foundation against the time to come, laying hold on Eternal life. As Saint Paul does in particular Advice rich men to do;
The time for providing for Heaven is whiles we remain here upon earth: we know how it is in other matters, men do, not stay till they are out of their old house before they get them a new one,
The time for providing for Heaven is while we remain Here upon earth: we know how it is in other matters, men do, not stay till they Are out of their old house before they get them a new one,
Therefore it is worth our observation, that is in effect here said in the text, make your selves friends now that when ye faile, they may not faile you then. In the Greek it is NONLATINALPHABET in the Imperative Aorist: have made your selves friends already.
Therefore it is worth our observation, that is in Effect Here said in the text, make your selves Friends now that when you fail, they may not fail you then. In the Greek it is in the Imperative Aorist: have made your selves Friends already.
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Be afore-hand in this particuler, doe good now, that ye may reap the fruit of it hereafter. There are many who never think of doing good till just the time when they should have the benefit of it:
Be aforehand in this particular, do good now, that you may reap the fruit of it hereafter. There Are many who never think of doing good till just the time when they should have the benefit of it:
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never think of sowing till then when it is time to reap: therefore if they make themselves friends of their riches it is perhaps only just when they dye and are going, or are rather already gone out of the world,
never think of sowing till then when it is time to reap: Therefore if they make themselves Friends of their riches it is perhaps only just when they die and Are going, or Are rather already gone out of the world,
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Secondly, from the sadnesse of the miscarriage, the better that men have lived in this world the more tedious will it be to them to be disappointed of happinesse in another. Felix miser maximè miser.
Secondly, from the sadness of the miscarriage, the better that men have lived in this world the more tedious will it be to them to be disappointed of happiness in Another. Felix miser maximè miser.
when men shall have lived here in the world in all kind of jollity and delight, and had what ever their hearts could wish, and then at last be turned into Hell, into that lake which burnes with fire and brimstone for ever;
when men shall have lived Here in the world in all kind of jollity and delight, and had what ever their hearts could wish, and then At last be turned into Hell, into that lake which burns with fire and brimstone for ever;
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Thus it is when men are rich to the world but are not rich to God. The case is strangely alter'd with them, over what it was here. When the wicked spring as the grasse and the workers of Iniquity flourish it is that they may be destroyed for ever Psal. 92.7.
Thus it is when men Are rich to the world but Are not rich to God. The case is strangely altered with them, over what it was Here. When the wicked spring as the grass and the workers of Iniquity flourish it is that they may be destroyed for ever Psalm 92.7.
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Therefore let all rich persons especially be awakened in this particular, yea let all of us together be perswaded to minde those things which concern our peace, that when we leave these earthly tabernables, we may be received into those everlasting Habitations. That when we go to our long home, we may go to our eternal house, which we shall be possest of for ever.
Therefore let all rich Persons especially be awakened in this particular, yea let all of us together be persuaded to mind those things which concern our peace, that when we leave these earthly Tabernacles, we may be received into those everlasting Habitations. That when we go to our long home, we may go to our Eternal house, which we shall be possessed of for ever.
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We see in the world when men remove and go to house, they love if they can to settle and not to change, to have such habitations as they may desire never to leave:
We see in the world when men remove and go to house, they love if they can to settle and not to change, to have such habitations as they may desire never to leave:
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because removeals are troublesome, & why should we not desire the same also as to our settlements for Heaven? that when we faile we may not faile, when our flesh and our heart failes us,
Because removeals Are troublesome, & why should we not desire the same also as to our settlements for Heaven? that when we fail we may not fail, when our Flesh and our heart fails us,
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yet God may be the strength of our hearts and our portion for ever. Psal. 73.26. That though we faile as to Nature; yet we may not faile as to Grace, and so consequently not faile of Glory: Turpe est in extremo deficere.
yet God may be the strength of our hearts and our portion for ever. Psalm 73.26. That though we fail as to Nature; yet we may not fail as to Grace, and so consequently not fail of Glory: Turpe est in extremo deficere.
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It is counted a dishonorable business to faile at the last, let us as much as we are able prevent this dishonour to our selves with the sad consequents of it,
It is counted a dishonourable business to fail At the last, let us as much as we Are able prevent this dishonour to our selves with the sad consequents of it,
and the miseries which are attendant upon it, for they that go not into the everlasting habitations, they shall goe into the everlasting burnings. And thats the first particular observeable in this last passage,
and the misery's which Are attendant upon it, for they that go not into the everlasting habitations, they shall go into the everlasting burnings. And thats the First particular observable in this last passage,
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The second is the practise on the part of those that are poor, which they will performe, and that is to bring, or receive those rich persons, who have bin friendly to them into these places, that they may receive you &c. It is one property,
The second is the practise on the part of those that Are poor, which they will perform, and that is to bring, or receive those rich Persons, who have been friendly to them into these places, that they may receive you etc. It is one property,
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Who having engaged them by their liberality doe receive this benefit from them of admittance into Heaven. This will require a little explication in regard of some difficulty which is in it.
Who having engaged them by their liberality do receive this benefit from them of admittance into Heaven. This will require a little explication in regard of Some difficulty which is in it.
Some there are, who have a conceit with themselves as if Christ by desiring them to make friends of the mammon of unrighteousnesse, did tacitely allow of wealth, which is gotten by unrighteous Courses; or at least that he did so far extinuate it as that they might satisfie for the unrighteousnesse of it by those almes which they bestowed upon the poor:
some there Are, who have a conceit with themselves as if christ by desiring them to make Friends of the mammon of unrighteousness, did tacitly allow of wealth, which is got by unrighteous Courses; or At least that he did so Far extinuate it as that they might satisfy for the unrighteousness of it by those alms which they bestowed upon the poor:
and injustice, and oppression, and such wayes before named ▪ and also spent (it may be) a great part of it among harlots and with riotous living, as it is noted of the Prodigal, that in the mean time it serve the turne to save him,
and injustice, and oppression, and such ways before nam ▪ and also spent (it may be) a great part of it among harlots and with riotous living, as it is noted of the Prodigal, that in the mean time it serve the turn to save him,
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and when these friends are said to receive or bring men into everlasting Habitations, we are to take it as an improper expression by a Metonymy of the effect, when that is done whereby the other is consequent, and following thereunto.
and when these Friends Are said to receive or bring men into everlasting Habitations, we Are to take it as an improper expression by a Metonymy of the Effect, when that is done whereby the other is consequent, and following thereunto.
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It is Christ alone who does properly receive us into those places whereinto he is gone himself, who having the key of David does open the kingdome of heaven for us and take us to himself.
It is christ alone who does properly receive us into those places whereinto he is gone himself, who having the key of David does open the Kingdom of heaven for us and take us to himself.
But even others also who are Christian friends, are in a sense said here to doe it likewise, they do also receive those who have done good unto them into these everlasting Habitations.
But even Others also who Are Christian Friends, Are in a sense said Here to do it likewise, they do also receive those who have done good unto them into these everlasting Habitations.
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By their Prayers, and Remembrances of them at the Throne of Grace, whiles Rich men doe bestow their Charity upon the poor Members of Christ, they doe very much ingage them,
By their Prayers, and Remembrances of them At the Throne of Grace, while Rich men do bestow their Charity upon the poor Members of christ, they do very much engage them,
And to pray for them as to those Concernments, which are best and most expedient for them, which is the furtherance of their salvation. This shall turne to my salvation through the help of your prayers, Philip. 1.19.
And to pray for them as to those Concernments, which Are best and most expedient for them, which is the furtherance of their salvation. This shall turn to my salvation through the help of your Prayers, Philip. 1.19.
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The rich are to lay out their moneys and the poor their Prayers thus. 2 Tim. 1.16. Onesiphorus he was kinde to St. Paul and often refreshed him, and what followed thereupon? we may see in the last verse of that Chapter, The Lord grant unto him, that he may finde mercy of the Lord in that day:
The rich Are to lay out their moneys and the poor their Prayers thus. 2 Tim. 1.16. Onesiphorus he was kind to Saint Paul and often refreshed him, and what followed thereupon? we may see in the last verse of that Chapter, The Lord grant unto him, that he may find mercy of the Lord in that day:
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This must be taken in its full latitude and extent as praying for their Salvation not only in the end but in the meanes: for the changing of their hearts; for the sanctifying of their Natures: for the subduing of their Corruptions; for the bestowing of the Grace of God upon them in all the kinds of it, this is indeed to pray for their Salvation,
This must be taken in its full latitude and extent as praying for their Salvation not only in the end but in the means: for the changing of their hearts; for the sanctifying of their Nature's: for the subduing of their Corruptions; for the bestowing of the Grace of God upon them in all the Kinds of it, this is indeed to pray for their Salvation,
when together with their prayer, there is a supply of the Spirit of Christ, as in the place before cited Philipians 1.19. There are many who when they hear of going to Heaven they think to doe it per saltum; to go thither at one jump, to leap presently from Dives table into Abraham's bosome: that is from the injoyment of their lusts to the injoyment of Happinesse; and they think ther's no more belongs to it but only for so many good men to pray for their salvation at large and theres an end of it.
when together with their prayer, there is a supply of the Spirit of christ, as in the place before cited Philippians 1.19. There Are many who when they hear of going to Heaven they think to do it per saltum; to go thither At one jump, to leap presently from Dives table into Abraham's bosom: that is from the enjoyment of their Lustiest to the enjoyment of Happiness; and they think ther's no more belongs to it but only for so many good men to pray for their salvation At large and theres an end of it.
we are to understand it in this method, and order and connexion, of the discovery of their Natural condition, of their apprehension of the necessity of Christ, and of their willingnesse to close with him upon his own terms Thus do the Saints and servants of God, help their friends too heaven by their Prayers, not when they are out of the world, (it is to late then to pray for them) but while they abide still in it.
we Are to understand it in this method, and order and connexion, of the discovery of their Natural condition, of their apprehension of the necessity of christ, and of their willingness to close with him upon his own terms Thus do the Saints and Servants of God, help their Friends too heaven by their Prayers, not when they Are out of the world, (it is to late then to pray for them) but while they abide still in it.
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II. By their Council and advice, by their gracious and savory speeches: by their pertinent and seasonable Admonitions, and provocations to that, which is their Duty, they doe hereby further them in this particular, it is not done as by a charme or spel; but In these holy wayes and meanes: which God has graciously sanctifyed to this purpose in the communion of Saints which having a mixture especially of the Heart and love and Affection of these good men with it, is very availeable in this respect. III.
II By their Council and Advice, by their gracious and savoury Speeches: by their pertinent and seasonable Admonitions, and provocations to that, which is their Duty, they do hereby further them in this particular, it is not done as by a charm or spell; but In these holy ways and means: which God has graciously sanctified to this purpose in the communion of Saints which having a mixture especially of the Heart and love and Affection of these good men with it, is very available in this respect. III.
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I (sayes one) was hungry and this man fed me, and I (sayes another) was naked and this man cloathed me, and I (sayes another) was a stranger and this man lodged me, and I (sayes another) was sick and in prison, and this man came unto me; and so of the rest.
I (Says one) was hungry and this man fed me, and I (Says Another) was naked and this man clothed me, and I (Says Another) was a stranger and this man lodged me, and I (Says Another) was sick and in prison, and this man Come unto me; and so of the rest.
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And what shall be the issue and consequent of all this Testimony at last? why even that which is there signified to us. Matth. 25.34. Come ye blessed of my Father, inherit the Kingdome prepared for you, from the foundation of the world.
And what shall be the issue and consequent of all this Testimony At last? why even that which is there signified to us. Matthew 25.34. Come you blessed of my Father, inherit the Kingdom prepared for you, from the Foundation of the world.
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so farr forth as any of them (as it may happen) being there before you, shall rejoice to see you come thither as indeed they shall. Look as there is joy in Heaven amongst the Angels for any one sinner that is converted: so is there joy also in Heaven amongst amongst the Saints for any one convert that is glorified, there is a mutual Heavenly welcome which they doe bid (as I may say) one to another into those everlasting Habitations, and this is that which you, who have formerly bin bountiful to them shall then partake of from them.
so Far forth as any of them (as it may happen) being there before you, shall rejoice to see you come thither as indeed they shall. Look as there is joy in Heaven among the Angels for any one sinner that is converted: so is there joy also in Heaven among among the Saints for any one convert that is glorified, there is a mutual Heavenly welcome which they do bid (as I may say) one to Another into those everlasting Habitations, and this is that which you, who have formerly been bountiful to them shall then partake of from them.
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now see here by this rule how to account of such persons as those who are enabled thus to help us to Heaven, which is the greatest good of all, we should honour them and think highly of them in the midst of many outward disparagements, they are men of great interest with God, and so they should be of great esteem with us, and we should never think we can doe enough for them,
now see Here by this Rule how to account of such Persons as those who Are enabled thus to help us to Heaven, which is the greatest good of all, we should honour them and think highly of them in the midst of many outward disparagements, they Are men of great Interest with God, and so they should be of great esteem with us, and we should never think we can do enough for them,
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Yea and take heed of disingageing them also, and of doing any thing to them whereby to loose or abate of their affection, which may be of more use unto us perhaps then we are aware of, not only as to the keeping off of temporal evils & calamityes,
Yea and take heed of disingageing them also, and of doing any thing to them whereby to lose or abate of their affection, which may be of more use unto us perhaps then we Are aware of, not only as to the keeping off of temporal evils & calamities,
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and admittance into the everlasting Habitations. And thats the second thing here intimated, xiz, The practise of the poor releived Christans which they will be ready to comply with in reference to those persons that relieve them.
and admittance into the everlasting Habitations. And thats the second thing Here intimated, xiz, The practise of the poor relieved Christians which they will be ready to comply with in Referente to those Persons that relieve them.
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The third and last is the Issue, or effect in regard of the thing it self, and that is that these liberal persons, who doe lay out of their essates to good uses: they shall indeed at the last have admittance and entrance into those everlasting habitations, They shall receive you:
The third and last is the Issue, or Effect in regard of the thing it self, and that is that these liberal Persons, who do lay out of their essates to good uses: they shall indeed At the last have admittance and Entrance into those everlasting habitations, They shall receive you:
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And this is very sutable and agreable to other places of Scripture, where the like Form and manner of expression hath the like sense, and meaning with it;
And this is very suitable and agreeable to other places of Scripture, where the like From and manner of expression hath the like sense, and meaning with it;
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as Luk. 6, 38. Good measure shall they give into your bosome, that is good measure shall be given. Luk. 12.20. This night shall they take away thy Soul:
as Luk. 6, 38. Good measure shall they give into your bosom, that is good measure shall be given. Luk. 12.20. This night shall they take away thy Soul:
And so now answerable here in the text, that they may recieve you, that is (I say) that you may be recieved. And so now it does not so much point out the Persons; as rather the state and condition it self, not the Persons conferring but rather the state and condition it self, which is conferred.
And so now answerable Here in the text, that they may receive you, that is (I say) that you may be received. And so now it does not so much point out the Persons; as rather the state and condition it self, not the Persons conferring but rather the state and condition it self, which is conferred.
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This is the summ of all, that those who faithfully expend of their •states to the relief of the poor servants of Christ, when they dye they shall have Heaven it self bestowed upon them.
This is the sum of all, that those who faithfully expend of their •states to the relief of the poor Servants of christ, when they die they shall have Heaven it self bestowed upon them.
so that whosoever shall give an Almes more or less to any one poor man or more, he shall thereby ipso facto, and as it were ex opere operato promeriti a place in Heaven:
so that whosoever shall give an Alms more or less to any one poor man or more, he shall thereby ipso facto, and as it were ex Opere operato promeriti a place in Heaven:
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It is not when ye faile of your duty, but when ye faile of your Life. III. It is not meant neither Independently upon the general principle of saving Grace wrought in the Heart, we are said to be created in Christ Iesus unto good works that we should walk in them. Eph. 2.10.
It is not when you fail of your duty, but when you fail of your Life. III. It is not meant neither Independently upon the general principle of Saving Grace wrought in the Heart, we Are said to be created in christ Iesus unto good works that we should walk in them. Ephesians 2.10.
which are no further properly good neither have Salvation attending upon them, then as they flow and proceed in us from such a root and spring as this:
which Are no further properly good neither have Salvation attending upon them, then as they flow and proceed in us from such a root and spring as this:
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not from a common principle only of morality, but from a special principle of regeneration and the new Creature. The end of the commandement is charity: out of a pure heart, and a good conscience, and of Faith unfeigned 1. Tim. 1.5.
not from a Common principle only of morality, but from a special principle of regeneration and the new Creature. The end of the Commandment is charity: out of a pure heart, and a good conscience, and of Faith unfeigned 1. Tim. 1.5.
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That which makes men commonly so strait-handed and close-fisted towards the poor, is because they have this conceit with themselves that they shall otherwise be loosers by the bargains.
That which makes men commonly so strait-handed and close-fisted towards the poor, is Because they have this conceit with themselves that they shall otherwise be Losers' by the bargains.
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And therefore let this argument have its full force and efficacy upon us. Those whom God hath blest with these estates, they should be prevailed upon by it,
And Therefore let this argument have its full force and efficacy upon us. Those whom God hath blessed with these estates, they should be prevailed upon by it,
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We may do good out of the hopes of Heaven, and out of respect to the recompence of the reward as is here signifyed to us in the text. That which God propounds as an argument we may make to ourselves as an inducement, and that which he alledges as a reason to provoke us to charity, we may be wrought upon to charity from the consideration of that reason in our selves.
We may do good out of the hope's of Heaven, and out of respect to the recompense of the reward as is Here signified to us in the text. That which God propounds as an argument we may make to ourselves as an inducement, and that which he alleges as a reason to provoke us to charity, we may be wrought upon to charity from the consideration of that reason in our selves.
out of respect to our poor Bretheren whom we relieve, out of obedience to God, who commands it and requires it at our hands, out of regard to Christ who counsels us, and adviseth us to it:
out of respect to our poor Brethren whom we relieve, out of Obedience to God, who commands it and requires it At our hands, out of regard to christ who Counsels us, and adviseth us to it:
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then grace; will be grace, and religion, religion, and goodnesse goodnesse indeed. When ye faile, then ye shall see what it was in the belief of Gods gracious promises to obey his most holy commands, when ye faile of your lives, ye shall not then faile of your expectations, God will be as good as his word and a great deal better and will do for his servants abundantly above all that they can ask or think.
then grace; will be grace, and Religion, Religion, and Goodness Goodness indeed. When you fail, then you shall see what it was in the belief of God's gracious promises to obey his most holy commands, when you fail of your lives, you shall not then fail of your Expectations, God will be as good as his word and a great deal better and will do for his Servants abundantly above all that they can ask or think.
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Eye hath not seen nor ear heard, neither hath it entred in to the heart of man to conceive the things which God hath prepared for them that love him. 1 Cor. 2.9.
Eye hath not seen nor ear herd, neither hath it entered in to the heart of man to conceive the things which God hath prepared for them that love him. 1 Cor. 2.9.
Therefore though our reward may be deferr'd for the present yet it will come at last; though we see it not whiles we live, yet we shall partake of it at our lives end; and though we have it not in this world,
Therefore though our reward may be deferred for the present yet it will come At last; though we see it not while we live, yet we shall partake of it At our lives end; and though we have it not in this world,
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Luke. 14.13, 14. Where he perswades them to invite the poor, the maimed, and the blinde &c. For this (sayes he) Thou shalt be blest, and though they cannot recompence thee here yet they shall be an occasion of thy recompence hereafter, For thou shalt be recompensed at the resurrection of the just.
Luke. 14.13, 14. Where he persuades them to invite the poor, the maimed, and the blind etc. For this (Says he) Thou shalt be blessed, and though they cannot recompense thee Here yet they shall be an occasion of thy recompense hereafter, For thou shalt be recompensed At the resurrection of the just.
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NOw as for the present Occasion, it is (as most here understand) for the interring of the Corps of a Gentleman well known amongst you, by name WILLIAM ADAMS Esq sometime call'd to the place and dignity of Alderman in this Honourable City; a worthy Member of the Right Worshipfull Company of Haberdashers, and an ancient Inhabitant of this Parish in which we now are.
NOw as for the present Occasion, it is (as most Here understand) for the interring of the Corpse of a Gentleman well known among you, by name WILLIAM ADAMS Esq sometime called to the place and dignity of Alderman in this Honourable city; a worthy Member of the Right Worshipful Company of Haberdashers, and an ancient Inhabitant of this Parish in which we now Are.
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yet somewhat I must needs say, for Imitation, and the incouragement of others, that they may not loose the Benefit of so noble and rare an Example: For Examples being such as we are accountable for to God as well as Rules; I conceive it not altogether improper or impertinent to the work of our Ministery to unfold them,
yet somewhat I must needs say, for Imitation, and the encouragement of Others, that they may not lose the Benefit of so noble and rare an Exampl: For Examples being such as we Are accountable for to God as well as Rules; I conceive it not altogether improper or impertinent to the work of our Ministry to unfold them,
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neither highly conceited of Himself, nor yet affecting the Applause of others, of his diligent attendance upon the Ordinances, and his Love to good Men, of his pitifull and compassionate Affection upon occasion of other's Calamities:
neither highly conceited of Himself, nor yet affecting the Applause of Others, of his diligent attendance upon the Ordinances, and his Love to good Men, of his pitiful and compassionate Affection upon occasion of other's Calamities:
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But that which I shall chiefly insist on, as which is most proper and pertinent, is to shew you how good a Parallel and Correspondency he held with the Text, which we have now discust,
But that which I shall chiefly insist on, as which is most proper and pertinent, is to show you how good a Parallel and Correspondency he held with the Text, which we have now discussed,
God had blest him with a very fair Estate here in the world, which was not in regard of Him the Mammon of Iniquity; but indeed the fruit of Industry, not purchas'd by fraud, or injury,
God had blessed him with a very fair Estate Here in the world, which was not in regard of Him the Mammon of Iniquity; but indeed the fruit of Industry, not purchased by fraud, or injury,
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He was not suddenly rich, as one that made haste thereunto, (as Solomon complains of some ) which is oftentimes very suspicious, & seldome prosperous; but he came up to his Estate by degrees, and leisurable proceedings, wherein He might discern the hand of God going along with him, and assistant to him.
He was not suddenly rich, as one that made haste thereunto, (as Solomon complains of Some) which is oftentimes very suspicious, & seldom prosperous; but he Come up to his Estate by Degrees, and leisurable proceedings, wherein He might discern the hand of God going along with him, and assistant to him.
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His First Care was that which the Apostle Paul seems to require, 1 Timoth. 5.4, 8. NONLATINALPHABET. To shew piety at home, and to take care of his own Relations.
His First Care was that which the Apostle Paul seems to require, 1 Timothy 5.4, 8.. To show piety At home, and to take care of his own Relations.
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He was mindfull and carefull of that. And forasmuch as being a Batchelour, he was destitute of those more direct and neerer Relations of Wife and Children, his Bounty spread it self forth to his Collateral Branches,
He was mindful and careful of that. And forasmuch as being a Bachelor, he was destitute of those more Direct and nearer Relations of Wife and Children, his Bounty spread it self forth to his Collateral Branches,
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for whose sake it is to be thought he was the willinger to deny himself the Comfort of those other Dependances. And he was exceeding large and ample in his provisions for them in every respect, both in educating them suitably to their proper dispositions and inclinations;
for whose sake it is to be Thought he was the willinger to deny himself the Comfort of those other Dependences. And he was exceeding large and ample in his provisions for them in every respect, both in educating them suitably to their proper dispositions and inclinations;
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In that he very prudently and bountifully stock'd some, match'd others, and follovved them with his continual advice, and other assistance. One of them amongst the rest I cannot but take notice of especially, whom he brought up in Learning, first at the Grammar-School here in London, and afterwards at the University of Cambridge; and since that being setled in the Ministery, hath followed him with further incouragements, wherein his Cost was not Ill bestowed;
In that he very prudently and bountifully stocked Some, matched Others, and followed them with his continual Advice, and other assistance. One of them among the rest I cannot but take notice of especially, whom he brought up in Learning, First At the Grammar school Here in London, and afterwards At the university of Cambridge; and since that being settled in the Ministry, hath followed him with further encouragements, wherein his Cost was not Ill bestowed;
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Having thus comfortably and plentifully provided for his own Relations, and shown piety at home, his next care was of the publick and doing good abroad: for which purpose after good and serious and very private advice taken with such friends as were fit to be consulted in such a businesse, he pitched upon a design of founding a free grammer School at Newport in the County of Salop, the place of his Nativity, where he erected a large fabrick,
Having thus comfortably and plentifully provided for his own Relations, and shown piety At home, his next care was of the public and doing good abroad: for which purpose After good and serious and very private Advice taken with such Friends as were fit to be consulted in such a business, he pitched upon a Design of founding a free grammar School At Newport in the County of Salop, the place of his Nativity, where he erected a large fabric,
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He setled exhibitions for the maintainance of four poor schollers of his Foundation at the Vniversity: and also yearly to clothe and put forth to be apprentices four poor youthes to convenient Trades.
He settled exhibitions for the maintenance of four poor Scholars of his Foundation At the university: and also yearly to cloth and put forth to be apprentices four poor youths to convenient Trades.
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He made provision for the constant repaires of the said schoole, and Almes-Houses, and for other conveniences belonging thereunto, all which in his life time he saw fully effected,
He made provision for the constant repairs of the said school, and Almes-Houses, and for other conveniences belonging thereunto, all which in his life time he saw Fully effected,
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He hath moreover taken order that after his Decease there should be built a fair Market-house with a Town-hall over it in the said Town of Newport: for the effecting whereof he hath made ample provision.
He hath moreover taken order that After his Decease there should be built a fair Market-house with a Town-hall over it in the said Town of Newport: for the effecting whereof he hath made ample provision.
In whom likewise he reposed the TRVST of all his former settlements, and made them the visitors and overseers thereof with due allowance for defraying the charges concerning the same.
In whom likewise he reposed the TRUST of all his former settlements, and made them the visitors and Overseers thereof with due allowance for defraying the charges Concerning the same.
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An account coming to his hands of those great hopes which the visitors and School-masters conceiv'd of much happinesse that the Foundation promised both to present and future Ages, He with Tears uttered these words, or to the like effect.
an account coming to his hands of those great hope's which the visitors and Schoolmasters conceived of much happiness that the Foundation promised both to present and future Ages, He with Tears uttered these words, or to the like Effect.
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After all this his cost labour and travail, which was great and of long continuance, he hath by his last vvill and testament with so much wisdome, love,
After all this his cost labour and travail, which was great and of long Continuance, he hath by his last will and Testament with so much Wisdom, love,
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and accordingly both to be accounted and improved, he was an old man, and full of daies, about fourscore yeares of Age & (which made it so much the longer) free from those Infirmities which old Age is subject unto and oftentimes incumbred withall;
and accordingly both to be accounted and improved, he was an old man, and full of days, about fourscore Years of Age & (which made it so much the longer) free from those Infirmities which old Age is Subject unto and oftentimes encumbered withal;
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Let those whom God hath blest with such opportunities as he had be careful all they can to improve them as he did, that so making to themselves friends of this Mammon of unrighteousnesse they may at last be received into those everlasting Habitations, which God hath prepared for all that love his appearing.
Let those whom God hath blessed with such opportunities as he had be careful all they can to improve them as he did, that so making to themselves Friends of this Mammon of unrighteousness they may At last be received into those everlasting Habitations, which God hath prepared for all that love his appearing.
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