Cardvvs benedictvs, the advantage of affliction, or, The reward of patience unfolded in a sermon preached at the funeralls of Mr. Thomas Bowyer, merchant, who died the 8th day of February 1659, and was buried the 22th of the same moneth, in the parish church of St. Olaves Jewry / by Nath. Hardy ...
yet) aenigmaticall; whether you view matters of faith or practise, of promise or precept, you shall finde the most of them to be so many Riddles; and yet though they be not verisimilia, seeming probabilities, they are vera, reall verities; yea, those contradictions to carnall reason are excellent sence to faith.
yet) enigmatical; whither you view matters of faith or practise, of promise or precept, you shall find the most of them to be so many Riddles; and yet though they be not verisimilia, seeming probabilities, they Are vera, real verities; yea, those contradictions to carnal reason Are excellent sense to faith.
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but a strange and dark saying? Some of the Learned have enumerated severall centuries of opinions amongst the Philosophers concerning blessedness; but not one amongst them all pitcheth upon this. The meer moralists would as soon place the element of fire in the water, or the Sun in a cloud, as happiness in affliction, blessedness in enduring: but if you view the Text again, and read it throughout, you will find it an undeniable truth, such as though carnall reason knoweth not how to understand, yet it can not gainsay; in which respect I may well call it an Orthodox Paradox, well worthy my discussion and your attention; Blessed is the man that endureth temptation,
but a strange and dark saying? some of the Learned have enumerated several centuries of opinions among the Philosophers Concerning blessedness; but not one among them all pitcheth upon this. The mere moralists would as soon place the element of fire in the water, or the Sun in a cloud, as happiness in affliction, blessedness in enduring: but if you view the Text again, and read it throughout, you will find it an undeniable truth, such as though carnal reason Knoweth not how to understand, yet it can not gainsay; in which respect I may well call it an Orthodox Paradox, well worthy my discussion and your attention; Blessed is the man that Endureth temptation,
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A strong confirmation: Or, if you will, An obscure proposition, and A clear exposition. The former in those words, Blessed is the man that endureth temptation.
A strong confirmation: Or, if you will, an Obscure proposition, and A clear exposition. The former in those words, Blessed is the man that Endureth temptation.
I Begin with the affirmative proposition, wherein there are three principall words which constitute so many particulars; Temptation, Enduring, Blessedness.
I Begin with the affirmative proposition, wherein there Are three principal words which constitute so many particulars; Temptation, Enduring, Blessedness.
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but probationis, proving our goodness, of which our Apostle speaketh at the second verse of this Chapter, and best agreeth with the signification of the Greek word NONLATINALPHABET, which cometh from NONLATINALPHABET, experimentum.
but probationis, proving our Goodness, of which our Apostle speaks At the second verse of this Chapter, and best agreeth with the signification of the Greek word, which comes from, experimentum.
That kind of affliction which St Iames seemeth here more especially to intend, is persecution from wicked men for Righteousness sake: but divers temptations at the second verse,
That kind of affliction which Saint James seems Here more especially to intend, is persecution from wicked men for Righteousness sake: but diverse temptations At the second verse,
Temptation, in its proper notion, is exploratio instituta ad eliciendam rei ignotae notitiam, any triall made for discovery of what was unknown; thus every affliction is a temptation, manifesting what was before unknown; not to God, who knoweth what is within us,
Temptation, in its proper notion, is exploratio Instituta ad eliciendam rei ignotae notitiam, any trial made for discovery of what was unknown; thus every affliction is a temptation, manifesting what was before unknown; not to God, who Knoweth what is within us,
Much evill of sin which lay hid in the heart is brought to light by affliction: It is a known saying, Magistratus indicat virum, Magistracy sheweth the man in his colours;
Much evil of sin which lay hid in the heart is brought to Light by affliction: It is a known saying, Magistratus indicat virum, Magistracy shows the man in his colours;
that pride and haughtiness then appearing, which was not before to be discerned; and as prosperity maketh known that pride, so doth adversity that impatiency which is in us.
that pride and haughtiness then appearing, which was not before to be discerned; and as Prosperity makes known that pride, so does adversity that impatiency which is in us.
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When the Corn is winnowed, that chaff which being mingled with it was hid, is severed from it and discovered. The mud, which whilest the water is quiet, lieth at the bottom, is manifest when it is stirred. Neither we nor others oft-times think there is so much frowardnesse in our spirits,
When the Corn is winnowed, that chaff which being mingled with it was hid, is severed from it and discovered. The mud, which whilst the water is quiet, lies At the bottom, is manifest when it is stirred. Neither we nor Others ofttimes think there is so much frowardness in our spirits,
The soundness of the foundation is tryed by the winde, the health of the body by hard weather, the rightness of the metall by the touchstone, and the sincerity of our graces by affliction. The reality of a Friend is seen in adversity; the faithfulnesse of the Wife, when her chastity is assaulted; and, the truth of our Christianity, when we are tempted by affliction. The noune NONLATINALPHABET, (from whence the word in my text cometh) is neerer in sound with the verb NONLATINALPHABET, which signifyeth transfodere, to pierce through. And as by piercing through a thing, it is tryed whether it be substantial or hollow; so are we pierced through with sorrows and troubles, to try whether we are sincere or hypocrites.
The soundness of the Foundation is tried by the wind, the health of the body by hard weather, the rightness of the metal by the touchstone, and the sincerity of our graces by affliction. The reality of a Friend is seen in adversity; the faithfulness of the Wife, when her chastity is assaulted; and, the truth of our Christianity, when we Are tempted by affliction. The noun, (from whence the word in my text comes) is nearer in found with the verb, which signifieth transfodere, to pierce through. And as by piercing through a thing, it is tried whither it be substantial or hollow; so Are we pierced through with sorrows and Troubles, to try whither we Are sincere or Hypocrites.
The Souldiers valour is shewn in the battell, the Pilots skill in the tempest, and the vigour of a Christians grace in temptations. If thou faint (saith Solomon) in the day of adversity, thy strength is small.
The Soldiers valour is shown in the battle, the Pilots skill in the tempest, and the vigour of a Christians grace in temptations. If thou faint (Says Solomon) in the day of adversity, thy strength is small.
Every Cockboat can swim in the narrow river, but it is the strong vessell which holds out in the main ocean. The strength of our grace is at once both manifested and increased by troubles.
Every Cockboat can swim in the narrow river, but it is the strong vessel which holds out in the main Ocean. The strength of our grace is At once both manifested and increased by Troubles.
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Yet more particularly, Affliction trieth our faith, whither it be only a willow or an oake; our hope, whither it be only a reed or an anchor; our love, whither it be only a blaze of thorns, or a Vestall flame; and our patience, whither it be only a fading flower, or a flourishing lawrell. St Peter calls affliction the triall of our faith: here is the faith and patience of the Saints, saith St. Iohn, in suffering times:
Yet more particularly, Affliction trieth our faith, whither it be only a willow or an oak; our hope, whither it be only a reed or an anchor; our love, whither it be only a blaze of thorns, or a Vestal flame; and our patience, whither it be only a fading flower, or a flourishing laurel. Saint Peter calls affliction the trial of our faith: Here is the faith and patience of the Saints, Says Saint John, in suffering times:
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it is one 〈 ◊ 〉 thing to lie under a burthen as a stone, and another to stand under it as a man; he that doth not feel, cannot be said to endure: Stoicall Apathy is far distant from Christian patience.
it is one 〈 ◊ 〉 thing to lie under a burden as a stone, and Another to stand under it as a man; he that does not feel, cannot be said to endure: Stoical Apathy is Far distant from Christian patience.
2. In the duration, holdeth out to the last, NONLATINALPHABET is added by our Saviour, He that endureth to the end, Let patience have its perfect work, is our Apostles advice, at the 3d verse of this Chapter; our patience must be dyed in grain, such as will hold colour.
2. In the duration, holds out to the last, is added by our Saviour, He that Endureth to the end, Let patience have its perfect work, is our Apostles Advice, At the 3d verse of this Chapter; our patience must be died in grain, such as will hold colour.
the Greek word NONLATINALPHABET here used, signifieth irruentem host is impetum viriliter sustinere, to receive a fierce onset from the enemy, and not to stirre: afflictions fall upon a Christian as hail stones upon the tiles, which instead of breaking the tiles, are broken themselves; a good man is neither lifted up with prosperity, nor cast down by adversity.
the Greek word Here used, signifies irruentem host is Impetum Viriliter Sustain, to receive a fierce onset from the enemy, and not to stir: afflictions fallen upon a Christian as hail stones upon the tiles, which instead of breaking the tiles, Are broken themselves; a good man is neither lifted up with Prosperity, nor cast down by adversity.
4. As to the motive, by which truly Christian patience is distinguished from that which is meerly morall, it ariseth from a placid submission to Gods will, and aimeth at the exaltation of Gods glory. Right obedience is chiefly because God wills to injoyn, and right patience because he wills to inflict, and in both, whatsoever he doth or suffereth, the true Christian seeketh Gods honour.
4. As to the motive, by which truly Christian patience is distinguished from that which is merely moral, it arises from a placid submission to God's will, and aimeth At the exaltation of God's glory. Right Obedience is chiefly Because God wills to enjoin, and right patience Because he wills to inflict, and in both, whatsoever he does or suffers, the true Christian seeks God's honour.
And now as Christ once said to his Disciples, NONLATINALPHABET, where is your faith? let me say to you, where is your patience? We are all Philosophers till we come to dispute, and Souldiers till we are ingaged to sight, and Christians till we are called to endure; but alas are we not then like bad stuff, that shrinketh in the wetting? do we not like froward children, cry when we are crossed? like woodden vessels, we break if we come near the fire; and like earthen pots, we crack, nay fall in pieces, when we are dashed against the stones; if we endure for a while, yet are we not soon weary? if our first onset be (as it is said of French men) more then manly, is not our second less then womanly? so soon are we out of heart. Finally, Is our patience founded upon divine principles? are we acted by spirituall enducements in all our sufferings? Oh let us learn to shew our selves Christians, by our readines to endure; and let our enduring be such as is truly Christian.
And now as christ once said to his Disciples,, where is your faith? let me say to you, where is your patience? We Are all Philosophers till we come to dispute, and Soldiers till we Are engaged to sighed, and Christians till we Are called to endure; but alas Are we not then like bad stuff, that shrinketh in the wetting? do we not like froward children, cry when we Are crossed? like wooden vessels, we break if we come near the fire; and like earthen pots, we Crac, nay fallen in Pieces, when we Are dashed against the stones; if we endure for a while, yet Are we not soon weary? if our First onset be (as it is said of French men) more then manly, is not our second less then womanly? so soon Are we out of heart. Finally, Is our patience founded upon divine principles? Are we acted by spiritual inducements in all our sufferings? O let us Learn to show our selves Christians, by our readiness to endure; and let our enduring be such as is truly Christian.
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I end this with that short memento, which though borrowed from a Heathen, is well worthy the eare and practice of a Christian, NONLATINALPHABET, abstine & sustine, abstein from the evill of transgression, and sustein the evill of affliction; forgoe thy sinfull pleasures, and undergoe sorrowfull pains; not under the power of any sin, and stand under the weight of whatsoever suffering may befall thee, so shalt thou be
I end this with that short memento, which though borrowed from a Heathen, is well worthy the ear and practice of a Christian,, Abstine & Sustain, abstain from the evil of Transgression, and sustain the evil of affliction; forgo thy sinful pleasures, and undergo sorrowful pains; not under the power of any since, and stand under the weight of whatsoever suffering may befall thee, so shalt thou be
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3. Blessed, which is the last particular in the first generall. Blessedness in its proper and adaequate notion, consists in a freedom from whatsoever is evill,
3. Blessed, which is the last particular in the First general. Blessedness in its proper and adequate notion, consists in a freedom from whatsoever is evil,
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1. Though he is not altogether free from evill, yet he is free from the evill of the evill, and that is a beginning of happiness. Christian patience plucketh out the sting of every temptation, whereby it becometh in stead of a curse, a blessing. Affliction to him that endureth it as he ought, is not sickness but physick; and so not evill to, but good for him.
1. Though he is not altogether free from evil, yet he is free from the evil of the evil, and that is a beginning of happiness. Christian patience plucketh out the sting of every temptation, whereby it Becometh in stead of a curse, a blessing. Affliction to him that Endureth it as he ought, is not sickness but physic; and so not evil to, but good for him.
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1. He that endureth temptation hath a quiet mind in the midst of all his troubles; and his soul, like the upper region of the ayre, is without any clouds of distraction. It was the counsell of our Saviour to his Disciples, In your patience possess your souls;
1. He that Endureth temptation hath a quiet mind in the midst of all his Troubles; and his soul, like the upper region of the air, is without any Clouds of distraction. It was the counsel of our Saviour to his Disciples, In your patience possess your Souls;
the patient Christian even when he is bereaved of his estate, his liberty, his health, his credit, possesseth his soul in a calm and serene tranquillity.
the patient Christian even when he is bereft of his estate, his liberty, his health, his credit, Possesses his soul in a Cam and serene tranquillity.
2. Nay, which is yet far more, he that endureth temptation, enjoyeth his God; and whilest the rain of affliction falleth, he beholds the Sun shining on him.
2. Nay, which is yet Far more, he that Endureth temptation, Enjoyeth his God; and whilst the rain of affliction falls, he beholds the Sun shining on him.
To the upright (saith the Psalmist) there ariseth light in darkness, even the light of Gods countenance in the darkness of trouble. What a glorious sight had St Steven, when through a showre of stones he beheld the Heaven open and Iesus standing at the right hand of God! and yet the like vision,
To the upright (Says the Psalmist) there arises Light in darkness, even the Light of God's countenance in the darkness of trouble. What a glorious sighed had Saint Steven, when through a shower of stones he beheld the Heaven open and Iesus standing At the right hand of God! and yet the like vision,
though not after the same manner is vouchsafed to every Christian endurer; to whom, as it were, Heaven is opened, whilest he beholds God through Christ propitious towards him.
though not After the same manner is vouchsafed to every Christian endurer; to whom, as it were, Heaven is opened, whilst he beholds God through christ propitious towards him.
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It is in love, that God doth exercise any of his with temptations; and to those that endure them he is pleased to manifest his love; kissing them with the kisses of his mouth, who kiss the rod of his hand. And surely there is no happiness on this side Heaven, to the sense of Divine favour, and the quiet of our own spirit: indeed it is an Heaven upon earth, an anticipation of Heaven, the first fruits of glory, and an inchoation of blessedness.
It is in love, that God does exercise any of his with temptations; and to those that endure them he is pleased to manifest his love; kissing them with the Kisses of his Mouth, who kiss the rod of his hand. And surely there is no happiness on this side Heaven, to the sense of Divine favour, and the quiet of our own Spirit: indeed it is an Heaven upon earth, an anticipation of Heaven, the First fruits of glory, and an inchoation of blessedness.
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but he is in a certain expectation of, and ready preparation for it; (though he be not at the journeys end, he is way that leads to it.) When the Ship is in the haven, it is past all storms; but by enduring storms, it at last arriveth at the haven. When we come to Heaven, there will be no more temptation to endure, but by enduring temptation it is, that we come to Heaven. So true is that of St Paul, These light afflictions which are but for a moment, work for us (to wit not of themselves, but being patiently undergone) an exceeding eternall weight of glory.
but he is in a certain expectation of, and ready preparation for it; (though he be not At the journeys end, he is Way that leads to it.) When the Ship is in the Haven, it is past all storms; but by enduring storms, it At last arriveth At the Haven. When we come to Heaven, there will be no more temptation to endure, but by enduring temptation it is, that we come to Heaven. So true is that of Saint Paul, These Light afflictions which Are but for a moment, work for us (to wit not of themselves, but being patiently undergone) an exceeding Eternal weight of glory.
Indeed the temptation in it self is an evill, and tends to make us miserable; but the enduring it, is a vertue, a grace which maketh us fit for blessedness.
Indeed the temptation in it self is an evil, and tends to make us miserable; but the enduring it, is a virtue, a grace which makes us fit for blessedness.
1. How grosly is the world deceived in their opinion concerning the godly, whilest they judg them of all men most miserable, by reason of those temptations, to which they are exposed;
1. How grossly is the world deceived in their opinion Concerning the godly, whilst they judge them of all men most miserable, by reason of those temptations, to which they Are exposed;
and good men in the midst of adversity, by enduring it, are faeliciter infaelices, happily unhappy? The enjoyments of the one are but golden chains and silken halters, whereas the sufferings of the other, are as fiery chariots to carry them to Heaven.
and good men in the midst of adversity, by enduring it, Are faeliciter infaelices, happily unhappy? The enjoyments of the one Are but golden chains and silken halters, whereas the sufferings of the other, Are as fiery chariots to carry them to Heaven.
2. How great an encouragement is this to aequanimity, nay magnanimity of spirit in all our tryall? what traveller doth not cheerfully ride through dirty and watery lanes,
2. How great an encouragement is this to Equanimity, nay magnanimity of Spirit in all our trial? what traveller does not cheerfully ride through dirty and watery lanes,
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when he considers it is to advance his fortune? why should we think much at any tryals, when they are designed for this end, to prepare us for glory? for (saith our Apostle concerning the patient endurer) when he is tried, he shall receive the Crown of life, which he hath promised to them that love him. Which is the
when he considers it is to advance his fortune? why should we think much At any trials, when they Are designed for this end, to prepare us for glory? for (Says our Apostle Concerning the patient endurer) when he is tried, he shall receive the Crown of life, which he hath promised to them that love him. Which is the
Second and main part of the Text, and now cometh to be discussed; It is that which I call an expository confirmation. That it is a confirmation, the causall particle for implies;
Second and main part of the Text, and now comes to be discussed; It is that which I call an expository confirmation. That it is a confirmation, the causal particle for Implies;
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and that it is an exposition, the following words demonstrate. The design of the argument is, to prove the man that endureth temptation blessed, because he shall receive a Crown of life;
and that it is an exposition, the following words demonstrate. The Design of the argument is, to prove the man that Endureth temptation blessed, Because he shall receive a Crown of life;
If yet more particularly you look into the words, you will find in them an answer to three questions, concerning the blessedness of the enduring Saint:
If yet more particularly you look into the words, you will find in them an answer to three questions, Concerning the blessedness of the enduring Saint:
Or if you will, observe here a double confirmation; the one, whereof is principall, and the other collaterall. Here is a reason of the Doctrine, why he that endureth temptation is blessed, because when he is tried, he shall receive a Crown of life.
Or if you will, observe Here a double confirmation; the one, whereof is principal, and the other collateral. Here is a reason of the Doctrine, why he that Endureth temptation is blessed, Because when he is tried, he shall receive a Crown of life.
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And then here is a reason of that reason, why when he is tried he shall receive a Crown of life, because it is that which the Lord hath promised to them that love him.
And then Here is a reason of that reason, why when he is tried he shall receive a Crown of life, Because it is that which the Lord hath promised to them that love him.
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Our Apostle well knew how hardly this Doctrine would be received in the world. Were it, blessed is the man that liveth in power and splendour, in pleasure and jollity, enjoyeth health, wealth, commands Countries and Kingdoms;
Our Apostle well knew how hardly this Doctrine would be received in the world. Were it, blessed is the man that lives in power and splendour, in pleasure and jollity, Enjoyeth health, wealth, commands Countries and Kingdoms;
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whether there be any such Crown of life; and this our Apostle puts out of doubt by this strong medium, that the Lord, to wit Dominus Deus, the Lord God hath promised it. Since the Lord hath promised it, he must perform it,
whither there be any such Crown of life; and this our Apostle puts out of doubt by this strong medium, that the Lord, to wit Dominus Deus, the Lord God hath promised it. Since the Lord hath promised it, he must perform it,
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So that whosoever questioneth the blessedness of this man, must doubt the reception of the Crown, and whosoever doubts the reception of the Crown; must question the truth of the promise; and whosoever questions the trath of the promise, must suppose that God can be false in his word; which is in effect to deny a Deity, and so to be in plain tearms no better then an atheist.
So that whosoever questioneth the blessedness of this man, must doubt the reception of the Crown, and whosoever doubts the reception of the Crown; must question the truth of the promise; and whosoever questions the trath of the promise, must suppose that God can be false in his word; which is in Effect to deny a Deity, and so to be in plain terms no better then an atheist.
1. Begin we with the principall confirmation, to wit the reason of the Doctrine, in those words, for when he is tryed, he shall receive a Crown of life. Wherein more particularly observe,
1. Begin we with the principal confirmation, to wit the reason of the Doctrine, in those words, for when he is tried, he shall receive a Crown of life. Wherein more particularly observe,
If you enquire, what is intended by this Crown of life? the answer is easily returned, it is no other then the estate of happiness which is enjoyed in Heaven.
If you inquire, what is intended by this Crown of life? the answer is Easily returned, it is no other then the estate of happiness which is enjoyed in Heaven.
1. A Crown is set upon the head in token of honour; for this reason Conquerours, and especially Kings had Crowns put upon their heads. There are severall Regalia insignia, ornaments belong to Kings and Emperours, a Throne, a Robe, a Scepter, a Crown; and amongst them, this last is the chief. When Ring Ahasuerus asked Haman, What shall be done to the man, the King delighteth to honour? one part of the answer is, Let the royall apparrell be brought forth which the King useth to wear;
1. A Crown is Set upon the head in token of honour; for this reason Conquerors, and especially Kings had Crowns put upon their Heads. There Are several Regalia insignia, Ornament belong to Kings and emperors, a Throne, a Robe, a Sceptre, a Crown; and among them, this last is the chief. When Ring Ahasuerus asked Haman, What shall be done to the man, the King delights to honour? one part of the answer is, Let the royal apparel be brought forth which the King uses to wear;
Such honour have all his Saints, they are as so many Conquerours, yea Kings. What was said of Rome, is much more true of Heaven, it is Respublica Regum, a society of Kings; according to that of St Iohn, He hath made us Kings.
Such honour have all his Saints, they Are as so many Conquerors, yea Kings. What was said of Room, is much more true of Heaven, it is Respublica Regum, a society of Kings; according to that of Saint John, He hath made us Kings.
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That we may see how honourable that estate is, it is not only here resembled to a Crown, but by St Peter it is called a Crown of Glory: as if whereas glory is an appendix to other Crowns, it were the matter of this;
That we may see how honourable that estate is, it is not only Here resembled to a Crown, but by Saint Peter it is called a Crown of Glory: as if whereas glory is an appendix to other Crowns, it were the matter of this;
paralell to which it is, that we read elswhere of a weight of glory. And as a Crown encompasseth the whole head, so shall this Crown the whole man, soul and body, whilest each shall have that glory, which is sutable to it.
parallel to which it is, that we read elsewhere of a weight of glory. And as a Crown encompasses the Whole head, so shall this Crown the Whole man, soul and body, whilst each shall have that glory, which is suitable to it.
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2. A Crown, especially a Royall Crown, is made of Gold, set with Iewels and Pearls; by which is represented the wealth of that estate, wherein there shall be no want, but a fullness of all enjoyments. To this purpose it is, that it is elswhere compared to an inheritance, and a Kingdom; it is set forth by a City, the streets whereof are of pure gold, the gates were of pearls, the building of the wall of jasper, and the foundation garnished with all manner of pretious stones; indeed the opulencie of that state is so great, that it can not be measured, so much that it can not be numbered, and so precious that it can not be valued.
2. A Crown, especially a Royal Crown, is made of Gold, Set with Jewels and Pearls; by which is represented the wealth of that estate, wherein there shall be no want, but a fullness of all enjoyments. To this purpose it is, that it is elsewhere compared to an inheritance, and a Kingdom; it is Set forth by a city, the streets whereof Are of pure gold, the gates were of Pearls, the building of the wall of jasper, and the Foundation garnished with all manner of precious stones; indeed the opulency of that state is so great, that it can not be measured, so much that it can not be numbered, and so precious that it can not be valued.
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3. A Crown, is an embleme of joy; dayes of Coronation, are dayes of exaltation; the day wherein King Solomons mother Crowned him, is said to be the day of gladness of his heart:
3. A Crown, is an emblem of joy; days of Coronation, Are days of exaltation; the day wherein King Solomons mother Crowned him, is said to be the day of gladness of his heart:
Sutable thereunto it is that St Paul puts these together, my joy and my Crown, speaking to the Philippians; and that he calls the Thessalonians his Crown of rejoycing. Such a Crown shall be set upon the heads of glorified Saints, which shall fill them with joy and gladness of heart; for this reason it is called by our blessed Saviour, gaudium domini, the joy of the Lord, which because it cannot enter into us, we shall enter into it. Then it is, those prophecies shall be fully accomplished, The Lord God shall wipe away tears from off their faces;
Suitable thereunto it is that Saint Paul puts these together, my joy and my Crown, speaking to the Philippians; and that he calls the Thessalonians his Crown of rejoicing. Such a Crown shall be Set upon the Heads of glorified Saints, which shall fill them with joy and gladness of heart; for this reason it is called by our blessed Saviour, gaudium domini, the joy of the Lord, which Because it cannot enter into us, we shall enter into it. Then it is, those prophecies shall be Fully accomplished, The Lord God shall wipe away tears from off their faces;
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Thus whereas honour, wealth and pleasure, are the three grand objects of mens desires, all of these meet together in that estate, and are as it were encircled by this metaphor of a Crown.
Thus whereas honour, wealth and pleasure, Are the three grand objects of men's Desires, all of these meet together in that estate, and Are as it were encircled by this metaphor of a Crown.
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2. But our Apostle contents not himself only to assure a Crown, for that would not have proved his Doctrine, since many that receive Crowns are not blessed; yea notwithstanding the honour, wealth and joy of a Crown, there is also envy, care, trouble, which followeth that honour, accompanieth that wealth, and attends that joy. Oh nobilem potius quam felicem pannum, said he truly of the Royall Robe, it is rather noble, then happy; and it is not seldom seen, that Crowns are unfortunate to those who wear them.
2. But our Apostle contents not himself only to assure a Crown, for that would not have proved his Doctrine, since many that receive Crowns Are not blessed; yea notwithstanding the honour, wealth and joy of a Crown, there is also envy, care, trouble, which follows that honour, accompanieth that wealth, and attends that joy. O nobilem potius quam felicem pannum, said he truly of the Royal Robe, it is rather noble, then happy; and it is not seldom seen, that Crowns Are unfortunate to those who wear them.
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and far advanced above other Crowns. By the Apostle Peter it is called NONLATINALPHABET, a Crown made as it were of the flower NONLATINALPHABET which never fadeth: and to this notion the phrase in the text may be referd; it is a Crown of life, that is such a Crown which can not die, nor wither. To this Crown that Motto refers, of a Nobleman giving three Crowns in his Arms, Quarta perennis erit; the fourth shall never perish.
and Far advanced above other Crowns. By the Apostle Peter it is called, a Crown made as it were of the flower which never fades: and to this notion the phrase in the text may be referred; it is a Crown of life, that is such a Crown which can not die, nor wither. To this Crown that Motto refers, of a Nobleman giving three Crowns in his Arms, Quarta Perennis erit; the fourth shall never perish.
Indeed this is that which denominateth it a state of blessedness; for were there never so great a confluence of pleasure, riches, honour, yet if this were but only for a time, it could not make a man happy. The Crown of this Crown is, that it is of an eternall duration, and that not only in respect of it self, but those that wear it;
Indeed this is that which denominateth it a state of blessedness; for were there never so great a confluence of pleasure, riches, honour, yet if this were but only for a time, it could not make a man happy. The Crown of this Crown is, that it is of an Eternal duration, and that not only in respect of it self, but those that wear it;
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for which reason I conceive it is especially called a Crown of life, as being such a Crown which confers life, so that they who enjoy it never die. There is a fabulous story of a Sheepheard, which having a Crown of thorns upon his head, fought with a Basilisk and was not killed by it;
for which reason I conceive it is especially called a Crown of life, as being such a Crown which confers life, so that they who enjoy it never die. There is a fabulous story of a Shepherd, which having a Crown of thorns upon his head, fought with a Basilisk and was not killed by it;
but it is a certain truth, that the Saints having this Crown upon their heads, are not longer subject to the poyson of death. Earthly Crowns though they confer honour, they cannot life; nay sometimes they hasten death, and occasion the ruin of their owners; but this Crown maketh the possessors of it as long lived as eternity.
but it is a certain truth, that the Saints having this Crown upon their Heads, Are not longer Subject to the poison of death. Earthly Crowns though they confer honour, they cannot life; nay sometime they hasten death, and occasion the ruin of their owners; but this Crown makes the Possessors' of it as long lived as eternity.
Nor is it barely a life, but a Crown of life; that is, an honourable, pleasant, joyfull life, a life attended with whatsoever may make it desireable, which is here ascertained; for that is the import of these two words joyned together, and both these must concurre to make a man happy. There is a kind of life which even the damned may be said to have, but it is not a Crown of life, a life attended with dignity and prosperity: indeed neither the Crown without life, nor life without the Crown, but the Crown of life maketh the compleat happiness.
Nor is it barely a life, but a Crown of life; that is, an honourable, pleasant, joyful life, a life attended with whatsoever may make it desirable, which is Here ascertained; for that is the import of these two words joined together, and both these must concur to make a man happy. There is a kind of life which even the damned may be said to have, but it is not a Crown of life, a life attended with dignity and Prosperity: indeed neither the Crown without life, nor life without the Crown, but the Crown of life makes the complete happiness.
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And as these words conjoyned, best describe bliss, so this description of bliss, was most sutable in this place. For where as the temptation which a man may be called to endure, is such as toucheth him in his estate, or credit, or body, or life; and to bereave him of this last, is the worst which any temptation can do; here is abundant recompence for shame, pain, poverty, yea death it self;
And as these words conjoined, best describe bliss, so this description of bliss, was most suitable in this place. For where as the temptation which a man may be called to endure, is such as touches him in his estate, or credit, or body, or life; and to bereave him of this last, is the worst which any temptation can do; Here is abundant recompense for shame, pain, poverty, yea death it self;
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Learn we therefore when we are called to endure, to call to mind what we shall receive. It is a true saying of St Gregory, Mala vitae praesentis tanto durius sentimus, quanto bonum, quod sequitur, pensare negligimus;
Learn we Therefore when we Are called to endure, to call to mind what we shall receive. It is a true saying of Saint Gregory, Mala vitae praesentis tanto durius Sentimus, quanto bonum, quod sequitur, pensare negligimus;
the true reason why we so unwillingly endure present evils, is, because we neglect to consider the future good. All who endure chastisings (saith the Apostle) are sons, and being sons, are heirs of this Crown, Noli attendere quam poenam habes à flagello, sed quem locum in Testamento, Consider not so much what strokes thou hast from thy fathers rod, as what place in his will, which bequeatheth to thee no less then a Crown. The first Christian sufferer Stephen had a Crown in his name,
the true reason why we so unwillingly endure present evils, is, Because we neglect to Consider the future good. All who endure chastisings (Says the Apostle) Are Sons, and being Sons, Are Heirs of this Crown, Noli attendere quam poenam habes à Flagello, sed Whom locum in Testament, Consider not so much what Strokes thou hast from thy Father's rod, as what place in his will, which bequeatheth to thee no less then a Crown. The First Christian sufferer Stephen had a Crown in his name,
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and every one that endureth, though not to that extremity, which he did, shall have a Crown upon his head. Vertue (saith Seneca divinely) quo tendit, non quid passura est recogitat;
and every one that Endureth, though not to that extremity, which he did, shall have a Crown upon his head. Virtue (Says Senecca divinely) quo tendit, non quid passura est recogitat;
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Indeed this Crown of life duly pondered, will serve on the one hand to darken the glories, and on the other to lessen the miseries of this present life; and accordingly cannot but enable us to contemn the one, and endure the other.
Indeed this Crown of life duly pondered, will serve on the one hand to darken the Glories, and on the other to lessen the misery's of this present life; and accordingly cannot but enable us to contemn the one, and endure the other.
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1. What is the glimmering of the candle to the shining of the Sun? the value of brass and iron, to the worth of gold and silver? Infinitely far less is the highest dignity here below, to the glory above. The woman in the Revelation having a Crown upon her head, hath the Moon under her feet; terram despicit, qui coelum aspicit;
1. What is the glimmering of the candle to the shining of the Sun? the valve of brass and iron, to the worth of gold and silver? Infinitely Far less is the highest dignity Here below, to the glory above. The woman in the Revelation having a Crown upon her head, hath the Moon under her feet; terram despicit, qui coelum aspicit;
he who beholds the Stars of Heaven, despiseth the flowers of the earth; all the excellencies of this world are so far from being desirable, that-they are contemptible to him who expects this Crown of life.
he who beholds the Stars of Heaven, despises the flowers of the earth; all the excellencies of this world Are so Far from being desirable, that-they Are contemptible to him who expects this Crown of life.
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2. Nor is there less efficacy in this Crown, to render this worlds miseries tollerable, then its delights despicable. The sufferings of this present life (saith St Paul) are not worthy to be compared with the glory that shall be revealed.
2. Nor is there less efficacy in this Crown, to render this world's misery's tolerable, then its delights despicable. The sufferings of this present life (Says Saint Paul) Are not worthy to be compared with the glory that shall be revealed.
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How light is a dram of reproach to a weight of glory? how short is a minute of pain to an eternity of pleasure? no wonder if upon this account the Apostle calls them light afflictions, which are but for a moment.
How Light is a dram of reproach to a weight of glory? how short is a minute of pain to an eternity of pleasure? no wonder if upon this account the Apostle calls them Light afflictions, which Are but for a moment.
Bene fertur calumnia cum acquiritur corona, he need not be weary of the Cross, who is sure of the Crown. We faint not (saith St Paul) in that very place, whilest we look not on the things that are seen,
Bene fertur Calumny cum acquiritur corona, he need not be weary of the Cross, who is sure of the Crown. We faint not (Says Saint Paul) in that very place, whilst we look not on the things that Are seen,
but on the things that are not seen, meaning the things of glory which are not seen by the eye of sense; and yet being looked on by the eye of faith, preserves us from fainting in the greatest trials. Moses having respect to the recompence of reward, made choice of afflictions; well may we be contented to endure them.
but on the things that Are not seen, meaning the things of glory which Are not seen by the eye of sense; and yet being looked on by the eye of faith, preserves us from fainting in the greatest trials. Moses having respect to the recompense of reward, made choice of afflictions; well may we be contented to endure them.
and truly, tota vita humana tentatio, mans life on earth is a continued temptation. There are temptations we must resist, and there are temptations we must endure; and who almost more or less, in some kind or other, doth not experience both these? The way to Heaven is sometimes bloudy, frequently watery;
and truly, tota vita Humana Tentatio, men life on earth is a continued temptation. There Are temptations we must resist, and there Are temptations we must endure; and who almost more or less, in Some kind or other, does not experience both these? The Way to Heaven is sometime bloody, frequently watery;
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the way to bliss is straight, no passing through with our sins, and seldom without suffering. This Crown is not for any but conquerours, nor is there any conquest without fighting, and that many times a sharp fight of affliction. He who is the Captain of our salvation, obtained his Crown by this means,
the Way to bliss is straight, no passing through with our Sins, and seldom without suffering. This Crown is not for any but conquerors, nor is there any conquest without fighting, and that many times a sharp fight of affliction. He who is the Captain of our salvation, obtained his Crown by this means,
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2. The probable proportionality of this Crown to our enduring: Amongst the Romans there were severall sorts of Crowns appointed, according to the severall services, which had been done: and Divines generally affirm different degrees of glory, according to what we do or suffer in this world:
2. The probable proportionality of this Crown to our enduring: among the Romans there were several sorts of Crowns appointed, according to the several services, which had been done: and Divines generally affirm different Degrees of glory, according to what we do or suffer in this world:
indeed communis laetitia, the joy is common; but dispar gloria, the glory is different. It is St Pauls assertion, As the sufferings of Christ abound in us,
indeed Communis Laetitia, the joy is Common; but dispar gloria, the glory is different. It is Saint Paul's assertion, As the sufferings of christ abound in us,
I, and the more we suffer for him, the more glory we shall receive from him, whilest that every new cross addeth a new pearl to this Crown of life which is conferred on the Christian endurer. I end this:
I, and the more we suffer for him, the more glory we shall receive from him, whilst that every new cross adds a new pearl to this Crown of life which is conferred on the Christian endurer. I end this:
It is storied of Alexander, that having invited many of his Courtiers to supper, he provided a Crown of neer 200lb value, which was to be given to him who drank most; upon which severall of them drank so long, till in stead of gaining the Crown they lost their lives. Lo here (my brethren) a Crown of life tendered to all who willingly drink the cup of affliction; let us not refuse although we lose our lives, since we shall be sure to win the Crown. Pericula non respicit Martyr, sed Coronam;
It is storied of Alexander, that having invited many of his Courtiers to supper, he provided a Crown of near 200lb valve, which was to be given to him who drank most; upon which several of them drank so long, till in stead of gaining the Crown they lost their lives. Lo Here (my brothers) a Crown of life tendered to all who willingly drink the cup of affliction; let us not refuse although we loose our lives, since we shall be sure to win the Crown. Pericula non respicit Martyr, sed crown;
Whensoever thou art called to suffer, look off from the danger to the Crovn, and numbring the riches of the one, thou wilt not fear the other. That was but a foolish mother, who would not let her sonne put off his night cap to put on a Crown: and he is a foolish Christian, whom this Crown cannot perswade to part with these worldly comforts, and to endure worldly crosses. Oh let us ask that wisedom of God, whereby we may learn to set a true aestimate on this benefit, and then we shall know, that however whilest we endure temptation, we seem to be miserable, when we receive this Crown we shall be really blessed: And if you desire to know when this Crown shall be received, the answer is
Whensoever thou art called to suffer, look off from the danger to the Crovn, and numbering the riches of the one, thou wilt not Fear the other. That was but a foolish mother, who would not let her son put off his night cap to put on a Crown: and he is a foolish Christian, whom this Crown cannot persuade to part with these worldly comforts, and to endure worldly Crosses. O let us ask that Wisdom of God, whereby we may Learn to Set a true aestimate on this benefit, and then we shall know, that however whilst we endure temptation, we seem to be miserable, when we receive this Crown we shall be really blessed: And if you desire to know when this Crown shall be received, the answer is
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Look as the gold when upon tryall it is approved, is then imployed for some vessell of honour; the Schollar when upon examination he is approved, is advanced to some preferment;
Look as the gold when upon trial it is approved, is then employed for Some vessel of honour; the Scholar when upon examination he is approved, is advanced to Some preferment;
the wrestler or runner, when having performed his service, he is adjudged conquerour, obtaineth the prize; so the Christian having been tryed by temptation, and being approved for his enduring, receiveth the Crown.
the wrestler or runner, when having performed his service, he is adjudged conqueror, obtaineth the prize; so the Christian having been tried by temptation, and being approved for his enduring, receives the Crown.
and then we receive the Crown. The whole day of life is the time of labouring in the vineyard untill the evening of death, when we receive our wages; we are not fully tryed in the Christian race, till we come to the goal of death, and then if we be found worthy we shall obtain the prize. There are too many who endure for a time,
and then we receive the Crown. The Whole day of life is the time of labouring in the vineyard until the evening of death, when we receive our wages; we Are not Fully tried in the Christian raze, till we come to the goal of death, and then if we be found worthy we shall obtain the prize. There Are too many who endure for a time,
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and then fall away, thereby manifesting themselves to be, not gold but dross, which melts away in the heat of the fire; and therefore it is our Saviours counsell to the Angell of the Church of Smyrna, Be thou faithfull unto the death, and I will give thee a Crown of life.
and then fallen away, thereby manifesting themselves to be, not gold but dross, which melts away in the heat of the fire; and Therefore it is our Saviors counsel to the Angel of the Church of Smyrna, Be thou faithful unto the death, and I will give thee a Crown of life.
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2. When we are sufficiently tryed, we shall be called out of this world to the fruition of our Crown. This world is the field, wherein the good corn stands so long till it be ripe, and then it is cut down by death, to be carried into the barn of glory. It is the school of the Cross wherein it pleaseth God to train us,
2. When we Are sufficiently tried, we shall be called out of this world to the fruition of our Crown. This world is the field, wherein the good corn Stands so long till it be ripe, and then it is Cut down by death, to be carried into the barn of glory. It is the school of the Cross wherein it Pleases God to train us,
and then by death he taketh us to the Academy of Heaven: our heavenly Physition will keep us no longer in physick, but till we are throughly purged; our mercifull refiner will no longer detain us in the furnace, but till we are sufficiently purified: when once by enduring temptation we are tryed and fitted for Heaven, death doth come to put an end to all our troubles, and put us into a partiall possession of that Crown, which in the day of Iudgment the Righteous Iudg shall plenarily confer upon us.
and then by death he Takes us to the Academy of Heaven: our heavenly physician will keep us no longer in physic, but till we Are thoroughly purged; our merciful refiner will no longer detain us in the furnace, but till we Are sufficiently purified: when once by enduring temptation we Are tried and fitted for Heaven, death does come to put an end to all our Troubles, and put us into a partial possession of that Crown, which in the day of Judgement the Righteous Judge shall plenarily confer upon us.
Let then the Christian endurer be content to wait, and not repine at the delay of his reward: The thing is certain, he shall receive; I and the time is set too, when he is tryed;
Let then the Christian endurer be content to wait, and not repine At the Delay of his reward: The thing is certain, he shall receive; I and the time is Set too, when he is tried;
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and when it is received, thou wilt acknowledg thy self abundantly recompenced for the greatness and length of thy sufferings. And if at any time distrustfull thoughts arise in thy mind concerning this Crown, whether it shall be conferd; fix thy eyes on the last clause of the Text, which now remaineth to be discussed;
and when it is received, thou wilt acknowledge thy self abundantly recompensed for the greatness and length of thy sufferings. And if At any time distrustful thoughts arise in thy mind Concerning this Crown, whither it shall be conferred; fix thy eyes on the last clause of the Text, which now remains to be discussed;
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it is that which I call the collaterall confirmation, as being a strong argument, assuring the reception of that Crown, which denominateth the suffering Christian blessed.
it is that which I call the collateral confirmation, as being a strong argument, assuring the reception of that Crown, which denominateth the suffering Christian blessed.
1. Quatenus Deus, Inasmuch as he is God, the Lordship belongs to him, Iure naturali, by naturall right. He is the Son of God by eternall generation, and being so, he is equall with the Father, and God over all, blessed for ever.
1. Quatenus Deus, Inasmuch as he is God, the Lordship belongs to him, Iure naturali, by natural right. He is the Son of God by Eternal generation, and being so, he is equal with the Father, and God over all, blessed for ever.
2. Quatenus Mediator, Inasmuch as he is God man, this Lordship belongs to him, Iure donativo by deed of gift. All power (saith our blessed Saviour) is committed to him in Heaven and earth, namely by God the Father, to him as Mediator. And thus
2. Quatenus Mediator, Inasmuch as he is God man, this Lordship belongs to him, Iure donativo by deed of gift. All power (Says our blessed Saviour) is committed to him in Heaven and earth, namely by God the Father, to him as Mediator. And thus
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3. He is Lord of his Church ad donandum, to confer gifts upon her, especially this Crown• And knowing, to how manifold temptations she would be subject in this life, he is pleased to vouchsafe, the promise of this Grown, to be as it were a bit to stay her stomach, till the full meal.
3. He is Lord of his Church ad donandum, to confer Gifts upon her, especially this Crown• And knowing, to how manifold temptations she would be Subject in this life, he is pleased to vouchsafe, the promise of this Grown, to be as it were a bit to stay her stomach, till the full meal.
It were easie to multiply instances, how this Lord promised this reward vivâ voce to his Disciples, whilest he was on earth, and that though not expresly (as we read) under this very metaphor of a Crown, yet frequently under the resemblance of a Kingdom, to which a Crown relateth.
It were easy to multiply instances, how this Lord promised this reward vivâ voce to his Disciples, whilst he was on earth, and that though not expressly (as we read) under this very metaphor of a Crown, yet frequently under the resemblance of a Kingdom, to which a Crown relateth.
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Indeed though this bliss was promised before, to wit in the old Testament by Moses and the Prophets, yet it was not so clearly and fully revealed by them,
Indeed though this bliss was promised before, to wit in the old Testament by Moses and the prophets, yet it was not so clearly and Fully revealed by them,
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as it was afterwards by this Lord and his Apostles; so that now we have (to allude to St Peters phrase) a more sure, or at least a more plain word of promise, to which we shall do well to take heed,
as it was afterwards by this Lord and his Apostles; so that now we have (to allude to Saint Peter's phrase) a more sure, or At least a more plain word of promise, to which we shall do well to take heed,
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That which may the more excite our faith, encourage our hope, and thereby strengthen our patience in enduring, is the consideration of this Lord who hath promised this Crown. Inasmuch as
That which may the more excite our faith, encourage our hope, and thereby strengthen our patience in enduring, is the consideration of this Lord who hath promised this Crown. Inasmuch as
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surely then all his promises are yea and Amen; and as they are made, so they are made good. In the preface of the Epistle to the Angell of the Philadelphians, he is called the Amen, the faithfull witness,
surely then all his promises Are yea and Amen; and as they Are made, so they Are made good. In the preface of the Epistle to the Angel of the Philadelphians, he is called the Amen, the faithful witness,
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as being true in all his sayings, and more especially in his promises. The words of the Lord (saith David) are pure words, as silver tryed in the fire purified seaven times.
as being true in all his sayings, and more especially in his promises. The words of the Lord (Says David) Are pure words, as silver tried in the fire purified seaven times.
It is true of all, but principally meant of the words of promise, which are said to be as silver purified seaven times, because they are free from the least dross of deceit. This Lord never promiseth, but what he really intends, and effectually performeth.
It is true of all, but principally meant of the words of promise, which Are said to be as silver purified seaven times, Because they Are free from the least dross of deceit. This Lord never promises, but what he really intends, and effectually Performeth.
He is called by this Apostle the Lord of glory, and therefore can confer the glory of a Crown: by St Paul the Lord of life, and therefore can bestow a Crown of life. There cannot be a clearer title to any thing,
He is called by this Apostle the Lord of glory, and Therefore can confer the glory of a Crown: by Saint Paul the Lord of life, and Therefore can bestow a Crown of life. There cannot be a clearer title to any thing,
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then that which a man hath by a lawfull purchase from the right owner. This Lord hath purchased this Crown of his Father at a dear rate, not with corruptible gold and silver, but his own most pretious bloud: yea he is gone into Heaven to take possession of his purchase, whereby it is now fully in his hands to bestow: nay which is yet more, he hath purchased it in our name, and possesseth it in our behalf; no wonder if he hath promised it to us,
then that which a man hath by a lawful purchase from the right owner. This Lord hath purchased this Crown of his Father At a dear rate, not with corruptible gold and silver, but his own most precious blood: yea he is gone into Heaven to take possession of his purchase, whereby it is now Fully in his hands to bestow: nay which is yet more, he hath purchased it in our name, and Possesses it in our behalf; no wonder if he hath promised it to us,
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And as he would have dealt with Christ, so he dealeth with foolish mortals, promising them what he cannot, nay never meaneth to perform. But far be it from this Lord, the Righteous Iudg to deal so with his servants: he hath shewed, nay he hath promised us the Kingdom, not of earth, but Heaven and the glory thereof;
And as he would have dealt with christ, so he deals with foolish mortals, promising them what he cannot, nay never means to perform. But Far be it from this Lord, the Righteous Judge to deal so with his Servants: he hath showed, nay he hath promised us the Kingdom, not of earth, but Heaven and the glory thereof;
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I shut up this with this usefull gloss, It is not the the Crown of life, quam ille meruit, which he who endured hath deserved, but quam Dominus promisit, which the Lord hath promised, to wit of his meer grace and mercy. A Duke waging war with his enemy, bore in his shield the Eagle (resembling Iupiter) having a Crown in his beak, with this Motto, Iupiter merentibus offert, Iupiter offers it to them who doserve it.
I shut up this with this useful gloss, It is not the the Crown of life, quam Isle meruit, which he who endured hath deserved, but quam Dominus Promised, which the Lord hath promised, to wit of his mere grace and mercy. A Duke waging war with his enemy, boar in his shield the Eagl (resembling Iupiter) having a Crown in his beak, with this Motto, Iupiter merentibus offered, Iupiter offers it to them who doserve it.
not our best doings, nor yet worst sufferings can merit this Crown. It is called indeed by St Paul, a Crown of righteousness, to wit in respect of Christs promise (for so it followeth,) which the righteous Iudg (to wit upon the account of his own word, which if he should not perform he were unrighteous) but not in respect of our merit; and therefore it is added, shall give (not pay) me in that day. Let us not then proudly challenge this Crown, as if it were that which we have merited, but withall let us be confidently assured of it,
not our best doings, nor yet worst sufferings can merit this Crown. It is called indeed by Saint Paul, a Crown of righteousness, to wit in respect of Christ promise (for so it follows,) which the righteous Judge (to wit upon the account of his own word, which if he should not perform he were unrighteous) but not in respect of our merit; and Therefore it is added, shall give (not pay) me in that day. Let us not then proudly challenge this Crown, as if it were that which we have merited, but withal let us be confidently assured of it,
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In answer to the first Quaery, be pleased to know, that the love of Christ in its utmost latitude, includeth an esteem of a desire after, and a delight in him: Esteem is as the foundation, Desire as the wall, and Delight as the Roof of this fabrick of love: Esteem is the beginning, Desire is the progress, and Delight is the consummation of love. Finally, Esteem is as the ballast to make the Ship steady, Desire as the sayls, by which it passeth through the Ocean, and Delight is the musick, which welcometh it to the shore.
In answer to the First Quaery, be pleased to know, that the love of christ in its utmost latitude, includeth an esteem of a desire After, and a delight in him: Esteem is as the Foundation, Desire as the wall, and Delight as the Roof of this fabric of love: Esteem is the beginning, Desire is the progress, and Delight is the consummation of love. Finally, Esteem is as the ballast to make the Ship steady, Desire as the sails, by which it passes through the Ocean, and Delight is the music, which welcometh it to the shore.
Iudgment is the source and spring of affection, from whence it proceeds, and according to which it is proportioned. He that hath an equall esteem of a base lust, a brutish pleasure as of Christ, cannot be said to love him; he onely hath a right affection to him, who (with St Paul) accounts all things loss and dung for the excellency of the knowledg of him.
Judgement is the source and spring of affection, from whence it proceeds, and according to which it is proportioned. He that hath an equal esteem of a base lust, a brutish pleasure as of christ, cannot be said to love him; he only hath a right affection to him, who (with Saint Paul) accounts all things loss and dung for the excellency of the knowledge of him.
What is thy beloved more then another beloved? said those blind daughters of Ierusalem, who being ignorant of his excellency, knew not how to judg of his worth; but the spouse of Christ having her eyes opened to see him, knoweth how to value him;
What is thy Beloved more then Another Beloved? said those blind daughters of Ierusalem, who being ignorant of his excellency, knew not how to judge of his worth; but the spouse of christ having her eyes opened to see him, Knoweth how to valve him;
and therefore returneth this answer, he is the chiefest among ten thousands. 2. To love this Lord, is earnestly to long after union and communion with him.
and Therefore returns this answer, he is the chiefest among ten thousands. 2. To love this Lord, is earnestly to long After Union and communion with him.
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As those two friends begd of Vulcan, that he would new make them into one; so doth the Christian desire to be one with Christ, and Christ with him, to dwell in Christ, and Christ in him.
As those two Friends begged of Megalo, that he would new make them into one; so does the Christian desire to be one with christ, and christ with him, to dwell in christ, and christ in him.
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The Hebrew word which signifieth to love, endeth in litera quiescenti, in a quiescent letter; the acquiescency of the soul in the object beloved, is the perfection of love.
The Hebrew word which signifies to love, Endeth in Letter quiescenti, in a quiescent Letter; the acquiescency of the soul in the Object Beloved, is the perfection of love.
my beloved Sonne in whom I am well pleased, the latter unfolding the former; and then is Christ our beloved, when we are well pleased with him. Good old Iacob having seen his darling Ioseph, saith It is enough: Good old Simeon having embraced Christ in his armes, saith, Lord now lettest thou thy servant depart.
my Beloved Son in whom I am well pleased, the latter unfolding the former; and then is christ our Beloved, when we Are well pleased with him. Good old Iacob having seen his darling Ioseph, Says It is enough: Good old Simeon having embraced christ in his arms, Says, Lord now Lettest thou thy servant depart.
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Why our Aposile changeth the qualification? It had been more proper and agreeable with his precedent discourse to have said, which the Lord hath promised to them that endure;
Why our Apostle changes the qualification? It had been more proper and agreeable with his precedent discourse to have said, which the Lord hath promised to them that endure;
and no doubt this is intended to be included: But if you duly weigh, you shall find very good reason for the alteration, and that in a threefold respect;
and no doubt this is intended to be included: But if you duly weigh, you shall find very good reason for the alteration, and that in a threefold respect;
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namely to such as endure out of a love to Christ: Oramus, jejunamus (saith an Ancient) we pray, we fast, I may add, toleramus, we suffer; sed quid sine charitate, but what is all without love? though I bestow all my goods on the poor (saith St Paul) yea though I give my body to be burned and have not charity, I am nothing:
namely to such as endure out of a love to christ: Oramus, jejunamus (Says an Ancient) we pray, we fast, I may add, Toleramus, we suffer; sed quid sine charitate, but what is all without love? though I bestow all my goods on the poor (Says Saint Paul) yea though I give my body to be burned and have not charity, I am nothing:
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and though the charity there intended be love to the brethren, yet it may be applied to the love of Christ, without which the greatest sufferings are of no value in Gods esteem.
and though the charity there intended be love to the brothers, yet it may be applied to the love of christ, without which the greatest sufferings Are of no valve in God's esteem.
there is an enduring out of vain glory, that we may gain the repute of courage; and there is an enduring out of charity, to which our love to this Lord induceth, when we suffer for his sake; and it is onely this enduring which entituleth us to the Crown.
there is an enduring out of vain glory, that we may gain the repute of courage; and there is an enduring out of charity, to which our love to this Lord induceth, when we suffer for his sake; and it is only this enduring which entitleth us to the Crown.
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2. Them that love him, involveth in it a direction, whereby we may be enabled to endure, namely by this grace of love. That challenge of St. Paul is very apposite to this purpose,
2. Them that love him, involveth in it a direction, whereby we may be enabled to endure, namely by this grace of love. That challenge of Saint Paul is very apposite to this purpose,
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if with some Expositors we construe it of our love to Christ: Who shall separate us from the love of Christ? shall tribulation, or disiress, or persecution,
if with Some Expositors we construe it of our love to christ: Who shall separate us from the love of christ? shall tribulation, or disiress, or persecution,
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or famine, or nakedness, or perill, or sword? Whilest love to Christ will enable us to endure all these for Christs sake? Hence it is that the holy Scriptures compare it to death, not onely because it separateth as it were the soul from the body, to joyn it with its beloved object;
or famine, or nakedness, or peril, or sword? Whilst love to christ will enable us to endure all these for Christ sake? Hence it is that the holy Scriptures compare it to death, not only Because it separateth as it were the soul from the body, to join it with its Beloved Object;
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but likewise (as St Austin observeth) because as there is no opposition to be made against death, so neither against Love, which overcometh all difficulties, even death it self;
but likewise (as Saint Austin observeth) Because as there is no opposition to be made against death, so neither against Love, which Overcometh all difficulties, even death it self;
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Them that love him, carrieth with it an enlargement of this remuneration, as belonging not onely to them who actually endure, but to all who love Christ. All Christians are not called to endure temptation; and if they be not called to it, they ought not to put themselves upon it, To you (saith the Apostle) it is given, not only to beleeve, but to suffer;
Them that love him, Carrieth with it an enlargement of this remuneration, as belonging not only to them who actually endure, but to all who love christ. All Christians Are not called to endure temptation; and if they be not called to it, they ought not to put themselves upon it, To you (Says the Apostle) it is given, not only to believe, but to suffer;
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But least those Christians who were not put upon such eminent service, might think that therefore they had no part in the Crown, the Apostle enlargeth the qualification to all who love Christ. Indeed every Christian ought to have a minde in some measure ready to endure what Christ shall require,
But least those Christians who were not put upon such eminent service, might think that Therefore they had no part in the Crown, the Apostle enlarges the qualification to all who love christ. Indeed every Christian ought to have a mind in Some measure ready to endure what christ shall require,
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and where there is this love of Christ, there will be this readiness. But if it please this Lord that thy Lott fall in halcyion dayes, when the Church enjoyeth rest and prosperity; or if in suffering times, by his providence thou art not called to endure, yet be not discouraged, this Crown is promised by this Lord, not onely to them that endure, but to them that love him.
and where there is this love of christ, there will be this readiness. But if it please this Lord that thy Lott fallen in halcyion days, when the Church Enjoyeth rest and Prosperity; or if in suffering times, by his providence thou art not called to endure, yet be not discouraged, this Crown is promised by this Lord, not only to them that endure, but to them that love him.
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Love him for his own sake, that is amor amicitiae, a love of friendship, and most acceptable. Indeed if you look upon him, you cannot choose but love him, for he is altogether lovely to a spirituall eye. And shew the reality of your love, by your sorrow for his absence, and joy in his presence; fear to offend him, care to please him, by avoiding what he forbids, and performing what he requireth; by your willingness to hate Father and Mother, goods and lands; to endure reproach and shame, losses and crosses for his sake; and then quid non speramus amantes? what may not Christs friends hope for? If you love him he will love you, nay he loved you before you loved him,
Love him for his own sake, that is amor Friendship, a love of friendship, and most acceptable. Indeed if you look upon him, you cannot choose but love him, for he is altogether lovely to a spiritual eye. And show the reality of your love, by your sorrow for his absence, and joy in his presence; Fear to offend him, care to please him, by avoiding what he forbids, and performing what he requires; by your willingness to hate Father and Mother, goods and Lands; to endure reproach and shame, losses and Crosses for his sake; and then quid non Speramus amantes? what may not Christ Friends hope for? If you love him he will love you, nay he loved you before you loved him,
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and if nothing else will prevail, love him for your own sakes, for the Crownes sake which he hath promised to (and will in due time confer on all) them that love him.
and if nothing Else will prevail, love him for your own sakes, for the Crowns sake which he hath promised to (and will in due time confer on all) them that love him.
And thus I have finished the Text; wherein you have beheld the bliss of the man that endureth temptation and loveth the Lord. But perhaps you will ask, Where is this man to be found? The truth is, such an one (like those Pearls called Unions, because found one by one) is very rare, but yet such there have been in all ages; and loe here the liveless dust of such a man, Mr Thomas Bowyer Merchant, of whom I can truly say, whilest he lived he loved the Lord, and endured temptation; and now he is dead, I justly hope, he is blessed with a Crown of life.
And thus I have finished the Text; wherein you have beheld the bliss of the man that Endureth temptation and loves the Lord. But perhaps you will ask, Where is this man to be found? The truth is, such an one (like those Pearls called Unions, Because found one by one) is very rare, but yet such there have been in all ages; and lo Here the Lifeless dust of such a man, Mr Thomas Bowyer Merchant, of whom I can truly say, whilst he lived he loved the Lord, and endured temptation; and now he is dead, I justly hope, he is blessed with a Crown of life.
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Indeed he was not onely a Starre but a Constellation, or rather an Heaven bespangled with many Starres: his life was not a single leaf, but a book of many leaves,
Indeed he was not only a Star but a Constellation, or rather an Heaven bespangled with many Stars: his life was not a single leaf, but a book of many leaves,
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and those filled with the lines of good works. Finally, he was not onely Flower, but a Garden adorned with the choice flowers of many excellent Virtues: To gather them all, would ask more time then can be spared, and therefore passing over his Temperance, Iustice, Prudence, with many others, I shall onely cull out four choice Flowers to strew upon his Herse, and then I shall commit him to the ground, and you to God.
and those filled with the lines of good works. Finally, he was not only Flower, but a Garden adorned with the choice flowers of many excellent Virtues: To gather them all, would ask more time then can be spared, and Therefore passing over his Temperance, justice, Prudence, with many Others, I shall only cull out four choice Flowers to strew upon his Herse, and then I shall commit him to the ground, and you to God.
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1. The first is the Marygold of Piety, which is called in my Text, the love of the Lord; a grace whereof he gave manifest evidence, by his due regard of Gods worship, affectionate love to Christs Ministers, constant adherence to the Truth, and passionate sympathy with the Church.
1. The First is the Marygold of Piety, which is called in my Text, the love of the Lord; a grace whereof he gave manifest evidence, by his due regard of God's worship, affectionate love to Christ Ministers, constant adherence to the Truth, and passionate Sympathy with the Church.
1. He was a man much given to Religious exercises, and as he made choice of a single life, so for some years before his death, he sequestred himself from secular affairs, that he might have more opportunity of conversing with God. So long as he had ability of going and hearing, he duly waited on the publique administrations, where I have severall times been an eye witness of his reverend and devout attention.
1. He was a man much given to Religious exercises, and as he made choice of a single life, so for Some Years before his death, he sequestered himself from secular affairs, that he might have more opportunity of conversing with God. So long as he had ability of going and hearing, he duly waited on the public administrations, where I have several times been an eye witness of his reverend and devout attention.
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and giving instructions to them, withall allotting much time to his closet devotions; so that I may truly say of him, in the words of David concerning the blessed man, His delight was in the Law of the Lord,
and giving instructions to them, withal allotting much time to his closet devotions; so that I may truly say of him, in the words of David Concerning the blessed man, His delight was in the Law of the Lord,
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2. He was an entire and cordiall friend to the Orthodox and faithfull dispensers of the Word of Christ; he delighted to hear them, joyed to see them, desired their prayers, their company, and was never better then when he had them at his Table; yea their very feet were beautifull in his eyes.
2. He was an entire and cordial friend to the Orthodox and faithful dispensers of the Word of christ; he delighted to hear them, joyed to see them, desired their Prayers, their company, and was never better then when he had them At his Table; yea their very feet were beautiful in his eyes.
and according to his knowledge (which was not small, in Divine as well as other matters) he zealously asserted her Doctrine and Discipline, against hereticall and schismaticall Antagonists.
and according to his knowledge (which was not small, in Divine as well as other matters) he zealously asserted her Doctrine and Discipline, against heretical and Schismatical Antagonists.
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Finally, He was one of the mourners in Sion, for the heynous sins of the Nation, and grievous calamities of the Church; oftimes sending up cryes and groans to Heaven in secret, for the forgiveness of the one, and redress of the other: Upon all which considerations, I suppose none will deny him the title of Religious man.
Finally, He was one of the mourners in Sion, for the heinous Sins of the nation, and grievous calamities of the Church; Oftimes sending up cries and groans to Heaven in secret, for the forgiveness of the one, and redress of the other: Upon all which considerations, I suppose none will deny him the title of Religious man.
2. A second Flower is the Rose of Charity, a Virtue which ever attendeth upon the former, the Lov• of God, and of our neighbour being inseperable. The Charity of this our Brother, was though extended to all, yet especially directed towards the poor and needy, whom (according to another character of Davids blessed man) he considered, and that so as to relieve, answerable to that estate wherewith God had blessed him.
2. A second Flower is the Rose of Charity, a Virtue which ever attends upon the former, the Lov• of God, and of our neighbour being inseparable. The Charity of this our Brother, was though extended to all, yet especially directed towards the poor and needy, whom (according to Another character of Davids blessed man) he considered, and that so as to relieve, answerable to that estate wherewith God had blessed him.
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In his last Will and Testament, he hath remembred the poor of this, with some other Parishes; and hath taken care for the putting of Ten poor youths forth to Apprentiships. Being a Citizen, he hath not forgotten Christs Hospitall. Being a Merchant, he hath made provision for Ten Seamen, maymed in Merchants service:
In his last Will and Testament, he hath remembered the poor of this, with Some other Parishes; and hath taken care for the putting of Ten poor youths forth to Apprenticeships. Being a Citizen, he hath not forgotten Christ Hospital. Being a Merchant, he hath made provision for Ten Seamen, maimed in Merchant's service:
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and being; (as I have already told you) a true Fiend to the Clergy; he hath given an Hundred pounds to be distributed among Ten poor Ministers, and Ten poor Ministers Widowes, whom (being very well acquainted with their persons and necessities) he hath nominated himself.
and being; (as I have already told you) a true Fiend to the Clergy; he hath given an Hundred pounds to be distributed among Ten poor Ministers, and Ten poor Ministers Widows, whom (being very well acquainted with their Persons and necessities) he hath nominated himself.
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Nor must I omit to tell you (that I wish all rich men would practise ▪) that the charity of his life was far more then that of his death. He gave when it was in his power to have kept, he scattered his almes with both hands,
Nor must I omit to tell you (that I wish all rich men would practise ▪) that the charity of his life was Far more then that of his death. He gave when it was in his power to have kept, he scattered his alms with both hands,
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though rich in grace was poor in spirit; though (to use St Pauls phrase) he laboured more abundantly then many others in doing good; yet (as I have often heard him say) he thought he could do nothing, looking upon himself as an useless branch, an unprofitable servant: and so far was he from being one of those Pharisees, who trusted to themselves, that they were righteous and despised others, that he judged others better then himself, and trusted onely to the mercy of his God, and Righteousness of his Redeemer.
though rich in grace was poor in Spirit; though (to use Saint Paul's phrase) he laboured more abundantly then many Others in doing good; yet (as I have often herd him say) he Thought he could do nothing, looking upon himself as an useless branch, an unprofitable servant: and so Far was he from being one of those Pharisees, who trusted to themselves, that they were righteous and despised Others, that he judged Others better then himself, and trusted only to the mercy of his God, and Righteousness of his Redeemer.
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The last Flower is the Camamile of his Patience, a Virtue wherein this our Brother was most exemplary, for which reason I made choice of this Scripture, to be the subject of my discourse at his Funerall. It pleased the All - wise God to visit him severall years before his death, with the tormenting pain of the Stone; he was scarce at any time wholly free, and sometimes exceedingly tortured as it were upon the Rack; and as if God intended him to be another Iob, he gave him a great measure of patience, being never heard, no not in his sharpest fits, to charge God foolishly, or break forth into any repining language. He sometimes desired to die, not out of a fretting impatience at the miseries and pains he endured,
The last Flower is the Chamomile of his Patience, a Virtue wherein this our Brother was most exemplary, for which reason I made choice of this Scripture, to be the Subject of my discourse At his Funeral. It pleased the All - wise God to visit him several Years before his death, with the tormenting pain of the Stone; he was scarce At any time wholly free, and sometime exceedingly tortured as it were upon the Rack; and as if God intended him to be Another Job, he gave him a great measure of patience, being never herd, no not in his Sharpest fits, to charge God foolishly, or break forth into any repining language. He sometime desired to die, not out of a fretting impatience At the misery's and pains he endured,
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And now they who knew not this worthy Person, will be ready to think I have said too much, but they who knew him, know I have said too little, since I cannot say enough. The commendation of this our Brother is, NONLATINALPHABET, not the work of one tongue, especiall one so unskilfull as mine.
And now they who knew not this worthy Person, will be ready to think I have said too much, but they who knew him, know I have said too little, since I cannot say enough. The commendation of this our Brother is,, not the work of one tongue, especial one so unskilful as mine.
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It will I suppose be needless now to tell you, how great a loss to the Clergy (my self in particular) the Parish, his near Relations, this City, nay the whole Church, the loss of this good man is;
It will I suppose be needless now to tell you, how great a loss to the Clergy (my self in particular) the Parish, his near Relations, this city, nay the Whole Church, the loss of this good man is;
nor dare I here enlarge, least sorrow put a stop to my speech. My design in his commendation, is, our consolation, that considering on the one hand the good works which he did, and on the other, the many pains which he endured, all who knew and loved him may be comforted, in that he is released of his miseries, and hath in part received the recompence of his vertues.
nor Dare I Here enlarge, least sorrow put a stop to my speech. My Design in his commendation, is, our consolation, that considering on the one hand the good works which he did, and on the other, the many pains which he endured, all who knew and loved him may be comforted, in that he is released of his misery's, and hath in part received the recompense of his Virtues.
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I have but one word to add, to my worthy friend his surviving Brother, that the vertues of the dead may still live in him, to the glory of God, the comfort of himself, the Honour of the Family, which hath for many years been of good repute in this City, and the welfare of his posterity, who I am confident will fare the better for the prayers and piety of their deceased Uncle; especially those prayers being (as I hope they will be) renewed, and that piety imitated by their living Father.
I have but one word to add, to my worthy friend his surviving Brother, that the Virtues of the dead may still live in him, to the glory of God, the Comfort of himself, the Honour of the Family, which hath for many Years been of good repute in this city, and the welfare of his posterity, who I am confident will fare the better for the Prayers and piety of their deceased Uncle; especially those Prayers being (as I hope they will be) renewed, and that piety imitated by their living Father.
Nothing now remaineth, but that we all joyn together in giving God thanks for the Excellant Example of this good man, and express that thankfullness in our lives by following his piety, charity, humility, patience, with all those graces which did shine forth in him, that in due time, together with him, and all others departed in the faith and love of Christ, we may receive that Crown of life, which the Lord hath promised to them that love him. Amen. FINIS.
Nothing now remains, but that we all join together in giving God thanks for the Excellant Exampl of this good man, and express that thankfulness in our lives by following his piety, charity, humility, patience, with all those graces which did shine forth in him, that in due time, together with him, and all Others departed in the faith and love of christ, we may receive that Crown of life, which the Lord hath promised to them that love him. Amen. FINIS.
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