A sad prognostick of approaching judgement, or, The happy misery of good men in bad times set forth in a sermon preached at St. Gregories, June the 13th, 1658 / by Nathaniell Hardy ...
The righteous perisheth, and no man layeth it to heart, and mercifull men are taken away, none considering that the righteous is taken away from the evil to come.
The righteous Perishes, and no man Layeth it to heart, and merciful men Are taken away, none considering that the righteous is taken away from the evil to come.
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OUr Prophet Isaiah in his two and twentieth Chapter, tels us of a day wherein the Lord God of Hosts cals to weeping and mourning, and though (since every day is a day of sinning) every day ought to be a day of mourning; yet there are four special daies wherein God expects this duty from us:
OUr Prophet Isaiah in his two and twentieth Chapter, tells us of a day wherein the Lord God of Hosts calls to weeping and mourning, and though (since every day is a day of sinning) every day ought to be a day of mourning; yet there Are four special days wherein God expects this duty from us:
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the want of a due and serious consideration whereof, moved our Prophet to take up this bitter lamentation, The righteous perisheth and no man layeth it to heart, &c.
the want of a due and serious consideration whereof, moved our Prophet to take up this bitter lamentation, The righteous Perishes and no man Layeth it to heart, etc.
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This sad and sorrowfull complaint looks two waies, to the Godly, and to the Wicked; bewailing the misery of the one, and bemoaning the iniquity of the other, that the persons of the godly were destroyed, and the hearts of the wicked hardened. That ariseth from grief, this from grief mixed with anger; both very vehement, as appeareth by the multiplication of several clauses to the same sense. God grant that I in handling, and you in hearing, may have the same holy passions which our Prophet had in uttering this dolefull ditty, The righteous perisheth, and no man layeth it to heart, &c. Begin we with the complaint concerning the Godly, which we find to be both amplified and mitigated; Amplified in two Clauses, The righteous perisheth, The mercifull men are taken away:
This sad and sorrowful complaint looks two ways, to the Godly, and to the Wicked; bewailing the misery of the one, and bemoaning the iniquity of the other, that the Persons of the godly were destroyed, and the hearts of the wicked hardened. That arises from grief, this from grief mixed with anger; both very vehement, as appears by the multiplication of several clauses to the same sense. God grant that I in handling, and you in hearing, may have the same holy passion which our Prophet had in uttering this doleful ditty, The righteous Perishes, and no man Layeth it to heart, etc. Begin we with the complaint Concerning the Godly, which we find to be both amplified and mitigated; Amplified in two Clauses, The righteous Perishes, The merciful men Are taken away:
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In the inlarging of the complaint, we shall consider the Godly mans disposition and condition. That really very good, this seemingly very bad; both characterizedin two words:
In the enlarging of the complaint, we shall Consider the Godly men disposition and condition. That really very good, this seemingly very bad; both characterizedin two words:
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and having an Article prefixt, is by some Expositours peculiarly applied to Christ, as if this verse were a Prophesie of his death. Indeed, to him especially and primarily doth this title of righteous belong.
and having an Article prefixed, is by Some Expositors peculiarly applied to christ, as if this verse were a Prophesy of his death. Indeed, to him especially and primarily does this title of righteous belong.
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There is none righteous, no not one, (saith the Psalmist.) Except one, (saith the Father;) meaning Christ, who is perfectly and originally righteous: in which respect the Prophet Malachy cals him the Sunne of righteousness. Righteousness in us,
There is none righteous, no not one, (Says the Psalmist.) Except one, (Says the Father;) meaning christ, who is perfectly and originally righteous: in which respect the Prophet Malachy calls him the Sun of righteousness. Righteousness in us,
Christ, like the Sunne, hath in himself a fulness of grace, of which we receive grace for grace. Of this righteous person it is true, that he perished in the opinion, and was taken away by the rage of his enemies: Nay, which too truly answereth the text, he died unlamented by the generality of the people;
christ, like the Sun, hath in himself a fullness of grace, of which we receive grace for grace. Of this righteous person it is true, that he perished in the opinion, and was taken away by the rage of his enemies: Nay, which too truly Answers the text, he died unlamented by the generality of the people;
So that he might well have uttered upon the Cross those words of the Church, Is it nothing to you all that pass by? Behold and see if there be any sorrow like unto my sorrow which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce anger.
So that he might well have uttered upon the Cross those words of the Church, Is it nothing to you all that pass by? Behold and see if there be any sorrow like unto my sorrow which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce anger.
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But when I observe the other Character to be in the Plurall number, mercifull men, I rather incline to understand this word though in the Singular, as nomen collectivum, refering not to one, but many, and accordingly those Prophets and Messengers of the Lord, together with the other of his faithfull servants which were slain in the dayes of Manasseh, who shed innocent bloud untill he had filled Ierusalem with bloud from one end to the other, are conceived by Expositors to be those whom the Prophet here bemoaneth.
But when I observe the other Character to be in the Plural number, merciful men, I rather incline to understand this word though in the Singular, as Nome collectivum, referring not to one, but many, and accordingly those prophets and Messengers of the Lord, together with the other of his faithful Servants which were slave in the days of Manasses, who shed innocent blood until he had filled Ierusalem with blood from one end to the other, Are conceived by Expositors to be those whom the Prophet Here bemoaneth.
If it shall be now enquired in what notion this term righteous was attributed to them, and may be affirmed of every godly man? I answer, they are righteous in a three-fold sense, Really, Interpretatively, Comparatively.
If it shall be now inquired in what notion this term righteous was attributed to them, and may be affirmed of every godly man? I answer, they Are righteous in a threefold sense, Really, Interpretatively, Comparatively.
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1. His person is justified through our Lord Iesus Christ, who is therefore called by the Prophet Jeremy, the Lord our righteousness, and is said by the Prophet Isaiah, to cover us with the robe of righteousness, and by St Paul, to be made of God unto us righteousness.
1. His person is justified through our Lord Iesus christ, who is Therefore called by the Prophet Jeremiah, the Lord our righteousness, and is said by the Prophet Isaiah, to cover us with the robe of righteousness, and by Saint Paul, to be made of God unto us righteousness.
Thus as all men are sinners in the first, so are all believers righteous in the second Adam. This is that righteousness which is purely Evangelicall, and is called the righteousness of faith, because the righteousness of Christ apprehended by faith: Hence it comes to pass that as the Father elegantly, Quod lex operum monendo imperat, lex fidei credendo impetrat; that righteousness which the Law requireth, faith obtains.
Thus as all men Are Sinners in the First, so Are all believers righteous in the second Adam. This is that righteousness which is purely Evangelical, and is called the righteousness of faith, Because the righteousness of christ apprehended by faith: Hence it comes to pass that as the Father elegantly, Quod lex Operum monendo Implead, lex fidei credendo impetrate; that righteousness which the Law requires, faith obtains.
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2. His nature is renewed after the Image of God, which St. Paul tells us consists in righteousness and true holiness: in this respect it is that believers are said to partake of the (or rather a) divine nature by the Apostle Peter, and to be born of God by the Apostle John, because after a sort they are righteous as God is righteous: well may the name righteous be given, where the new divine nature is conferred, which maketh us of unholy, holy, of vicious, vertuous, of unjust, righteous.
2. His nature is renewed After the Image of God, which Saint Paul tells us consists in righteousness and true holiness: in this respect it is that believers Are said to partake of the (or rather a) divine nature by the Apostle Peter, and to be born of God by the Apostle John, Because After a sort they Are righteous as God is righteous: well may the name righteous be given, where the new divine nature is conferred, which makes us of unholy, holy, of vicious, virtuous, of unjust, righteous.
3. His life is reformed, and in some measure ordered according to the rule of righteousness, the Word of God; He that doth righteousness saith Saint John, is righteous; every good man doth righteousness, though not exactly, yet sincerely; his aim and endeavour is to give God and man their due, tribute to whom tribute, custome to whom custome, fear to whom fear, honour to whom honour belongeth.
3. His life is reformed, and in Some measure ordered according to the Rule of righteousness, the Word of God; He that does righteousness Says Saint John, is righteous; every good man does righteousness, though not exactly, yet sincerely; his aim and endeavour is to give God and man their due, tribute to whom tribute, custom to whom custom, Fear to whom Fear, honour to whom honour belongeth.
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2. Every godly man is righteous interpretatively, inasmuch as being justified by Christ, and sanctified by the Spirit, God doth account, accept of him as righteous. The same word in the Hebrew signifieth upright and perfect;
2. Every godly man is righteous interpretatively, inasmuch as being justified by christ, and sanctified by the Spirit, God does account, accept of him as righteous. The same word in the Hebrew signifies upright and perfect;
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to teach us that upright persons are (for Christs sake) accepted of God, as if they were perfect. Well might the Prophet, well may we call them righteous, whom God calls so;
to teach us that upright Persons Are (for Christ sake) accepted of God, as if they were perfect. Well might the Prophet, well may we call them righteous, whom God calls so;
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3. Every godly man is righteous comparatively, in respect of the wicked among whom he lives: thus these of whom our Prophet here speaketh, being compared with those voluptuous Epicures mentioned in the end of the former Chapter, might well be stiled righteous. Look how the Saints are said to be worthy; so they may be said to be righteous, Quantum ad comparationem caeterorum, to wit in comparison of others. Indeed on the one hand the most holy man compared with God and Christ is unjust and impure, and therefore it is when the Saints have look't upon God, they abhor themselves. But on the other hand compared with the wicked, they are justly esteemed righteous: when the actions of the good and the bad are set together, the prayers, tears, fasts, and alms of the one, by the oaths, jollities, cursings, and oppressions of the other, they become so much the more conspicuous; and as although silver be far below gold, yet it is very precious in comparison of lead and iron; so the servants of God, though infinitely short of his purity and righteousness, are righteous if compared with the ungodly and profane.
3. Every godly man is righteous comparatively, in respect of the wicked among whom he lives: thus these of whom our Prophet Here speaks, being compared with those voluptuous Epicureans mentioned in the end of the former Chapter, might well be styled righteous. Look how the Saints Are said to be worthy; so they may be said to be righteous, Quantum ad comparationem caeterorum, to wit in comparison of Others. Indeed on the one hand the most holy man compared with God and christ is unjust and impure, and Therefore it is when the Saints have looked upon God, they abhor themselves. But on the other hand compared with the wicked, they Are justly esteemed righteous: when the actions of the good and the bad Are Set together, the Prayers, tears, fasts, and alms of the one, by the Oaths, Jollities, cursings, and oppressions of the other, they become so much the more conspicuous; and as although silver be Far below gold, yet it is very precious in comparison of led and iron; so the Servants of God, though infinitely short of his purity and righteousness, Are righteous if compared with the ungodly and profane.
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2. Having discovered to you the first Character of righteous; proceed we to a view of the second, which is mercifull. According to the Hebrew, it may be read men of mercy and good will, and so construed either passively or actively.
2. Having discovered to you the First Character of righteous; proceed we to a view of the second, which is merciful. According to the Hebrew, it may be read men of mercy and good will, and so construed either passively or actively.
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1. In a passive sense, men of mercy and good will, are those upon whom God will have mercy, and to whom he beareth a singular good will, The Lord is good unto all,
1. In a passive sense, men of mercy and good will, Are those upon whom God will have mercy, and to whom he bears a singular good will, The Lord is good unto all,
and his tender mercies are over all his works (saith the Psalmist) there being no creature so mean and base, which giveth not a Specimen of his goodness,
and his tender Mercies Are over all his works (Says the Psalmist) there being no creature so mean and base, which gives not a Specimen of his Goodness,
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but yet his delights are with the sonnes of men, and his love to mankind, is greater then to any of his creatures: upon which account the Psalmist saith a little before, Lord, what is man, that thou takest knowledg of him, or the sonne of man that thou makest account of him? And as God hath a more special love to man then any other creatures, so he hath a more peculiar love to the righteous then any other men;
but yet his delights Are with the Sons of men, and his love to mankind, is greater then to any of his creatures: upon which account the Psalmist Says a little before, Lord, what is man, that thou Takest knowledge of him, or the son of man that thou Makest account of him? And as God hath a more special love to man then any other creatures, so he hath a more peculiar love to the righteous then any other men;
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1. Partly to inform us, that they who perish in this world, may yet be Gods favourites. Men are apt to think that God should not let the wind blow upon his darlings, but they are deceived, his love is not a Motherly and cockering,
1. Partly to inform us, that they who perish in this world, may yet be God's favourites. Men Are apt to think that God should not let the wind blow upon his darlings, but they Are deceived, his love is not a Motherly and cockering,
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Benjamin was not the lesse regarded by Joseph, because the Cup was found in his sack: We must not infer from the presence of outward afflictions, the absence of divine affection. When he who was the righteous one, of whom the Father said, This is my beloved Sonne in whom I am well pleased, was a man of sorrowes, and acquainted with griefs: Yea, upon the Cross, breathed forth that dolefull language, My God, my God,
Benjamin was not the less regarded by Joseph, Because the Cup was found in his sack: We must not infer from the presence of outward afflictions, the absence of divine affection. When he who was the righteous one, of whom the Father said, This is my Beloved Son in whom I am well pleased, was a man of sorrows, and acquainted with griefs: Yea, upon the Cross, breathed forth that doleful language, My God, my God,
Though they are rejected as dross by men, yet they are accounted by God as his Jewels. What matters it for mens hatred, so we have Heavens love? This may make the righteous not only contented but cheerfull in suffering the cruelty of their enemies, that they are the men whom God markes out for the objects of his mercy.
Though they Are rejected as dross by men, yet they Are accounted by God as his Jewels. What matters it for men's hatred, so we have Heavens love? This may make the righteous not only contented but cheerful in suffering the cruelty of their enemies, that they Are the men whom God marks out for the objects of his mercy.
a tender condolence with others miseries, and a ready willingness to succour them according to our ability. Such is the activity of this grace, that it runs through the whole man.
a tender condolence with Others misery's, and a ready willingness to succour them according to our ability. Such is the activity of this grace, that it runs through the Whole man.
In the understanding, it is a serious consideration how we may do good. The liberal man (saith the Prophet) deviseth liberal things. His thoughts are taken up with consulting for the relief of the distressed.
In the understanding, it is a serious consideration how we may do good. The liberal man (Says the Prophet) devises liberal things. His thoughts Are taken up with consulting for the relief of the distressed.
In the memory, it is a continual setting the miseries of our Brethren before us. The mercifull man forgetteth the injuries that are done to himself, and remembers the miseries that are suffered by others; he still thinketh he heareth them groaning, and seeth them bleeding.
In the memory, it is a continual setting the misery's of our Brothers before us. The merciful man forgetteth the injuries that Are done to himself, and remembers the misery's that Are suffered by Others; he still Thinketh he hears them groaning, and sees them bleeding.
Nor doth mercy only retire it self into the chambers of the soul, but looketh out at the windowes, and goeth out of doors for the succour of the afflicted.
Nor does mercy only retire it self into the chambers of the soul, but looks out At the windows, and Goes out of doors for the succour of the afflicted.
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maketh report to the heart, and that being affected with sorrow, causeth the eye to drop down teares; it quickneth the ear to attend and listen to the cries of the calamitous,
makes report to the heart, and that being affected with sorrow, Causes the eye to drop down tears; it Quickeneth the ear to attend and listen to the cries of the calamitous,
like the tender Nurse, which heareth the least whimpering of the Child: It unlooseth the tongue to speak a word in season, pleading with God and man for them:
like the tender Nurse, which hears the least whimpering of the Child: It unlooseth the tongue to speak a word in season, pleading with God and man for them:
Thus every truly godly man is not only just, but good, righteous, but mercifull: He puts on viscera, bowels of mercy and tender compassions towards them that are afflicted;
Thus every truly godly man is not only just, but good, righteous, but merciful: He puts on viscera, bowels of mercy and tender compassions towards them that Are afflicted;
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he is ready to do opera, works of mercy, according to his power. By the one, he draws out his soul to the hungry; by the other, he reacheth forth his hand to the needy. Righteous men know that almes is the poor mans due, and mercy is a debt they owe to the miserable: no wonder if they are carefull to pay it.
he is ready to do opera, works of mercy, according to his power. By the one, he draws out his soul to the hungry; by the other, he reaches forth his hand to the needy. Righteous men know that alms is the poor men due, and mercy is a debt they owe to the miserable: no wonder if they Are careful to pay it.
instructing the ignorant, confirming the weak, counselling the doubtfull, warning the unruly, perswading the obstinate, and comforting the grieved. Nor are they unmindfull of the bodies of others, cloathing the naked, feeding the hungry, refreshing the thirsty, visiting the sick, and entertaining the stranger.
instructing the ignorant, confirming the weak, counseling the doubtful, warning the unruly, persuading the obstinate, and comforting the grieved. Nor Are they unmindful of the bodies of Others, clothing the naked, feeding the hungry, refreshing the thirsty, visiting the sick, and entertaining the stranger.
Nor is their mercy only confined to friends, but enlarged to foes: They are men of good will, even to those that bear them ill will: They do good, where they have received evil: They requite injuries with courtesies, and want not compassion for those who are the instruments of their passion.
Nor is their mercy only confined to Friends, but enlarged to foes: They Are men of good will, even to those that bear them ill will: They do good, where they have received evil: They requite injuries with courtesies, and want not compassion for those who Are the Instruments of their passion.
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Whilest then the Jesuited Saints wear the red Coat of blood and cruelty, let Gods holy ones be cloathed in the white of innocency and pitty, and whilest their zeal flames in fury, let our love shine in mercy. Whatever they pretend, they are no other then Sonnes of Belial, who delight in blood; who slay the Fatherless and the widowe, and make Persons, Families, may Nations, miserable. He hath shewed thee, O man, what is good,
Whilst then the Jesuited Saints wear the read Coat of blood and cruelty, let God's holy ones be clothed in the white of innocency and pity, and whilst their zeal flames in fury, let our love shine in mercy. Whatever they pretend, they Are no other then Sons of Belial, who delight in blood; who slay the Fatherless and the widow, and make Persons, Families, may nations, miserable. He hath showed thee, Oh man, what is good,
Christs blessed ones, are such as hunger after righteousness, and withall are mercifull. And here the Characters of a godly man are righteous and mercifull. I have done with the first branch, which is the Saints pious disposition, I now hasten to
Christ blessed ones, Are such as hunger After righteousness, and withal Are merciful. And Here the Characters of a godly man Are righteous and merciful. I have done with the First branch, which is the Saints pious disposition, I now hasten to
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The first belongs neither to the righteous, nor to to the wicked; the second is proper only to the wicked; the third is common to the righteous, with the wicked.
The First belongs neither to the righteous, nor too to the wicked; the second is proper only to the wicked; the third is Common to the righteous, with the wicked.
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1. Perishing in its most strict notion, is transitus ab esse ad non esse, a passage from being to not being; an utter extinction, a totall annihilation. And in this sense only the beast perisheth, which dying, is resolved into its first principles, and at last into nothing. Though therefore the wicked man is said to be like the beast that perisheth, yet he doth not perish like the beast; Indeed, it were happy for him if he might:
1. Perishing in its most strict notion, is transitus ab esse ad non esse, a passage from being to not being; an utter extinction, a total annihilation. And in this sense only the beast Perishes, which dying, is resolved into its First principles, and At last into nothing. Though Therefore the wicked man is said to be like the beast that Perishes, yet he does not perish like the beast; Indeed, it were happy for him if he might:
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For though some endeavour by their Metaphysical notions, to prove a miserable being, better then no being, yet they must give us leave to say with our Saviour, It were good for that man he had never been born. Nor is it to be doubted, but that the damned heartily wish, not to be at all,
For though Some endeavour by their Metaphysical notions, to prove a miserable being, better then no being, yet they must give us leave to say with our Saviour, It were good for that man he had never been born. Nor is it to be doubted, but that the damned heartily wish, not to be At all,
1. Only wicked men perish in their names, whilest their memorial is cut off from the earth. Though the righteous die, yet their names live: That malice which takes away their life, cannot extinguish their memory; but the wicked perish, so as to be wholly forgotten, or remembred with infamy: so true is that of the wise man, The memory of the just is blessed,
1. Only wicked men perish in their names, whilst their memorial is Cut off from the earth. Though the righteous die, yet their names live: That malice which Takes away their life, cannot extinguish their memory; but the wicked perish, so as to be wholly forgotten, or remembered with infamy: so true is that of the wise man, The memory of the just is blessed,
2. Only wicked men perish in their persons, that is, soul and body. This is that perishing, which is opposed by our Saviour to eternal life; and is sometimes called the second death. In this sense, to perish, is to be eternally miserable; to be ever perishing, and yet never perished. And thus, Who ever perished being righteous? Indeed St Peter saith, the righteous are scarcely saved,
2. Only wicked men perish in their Persons, that is, soul and body. This is that perishing, which is opposed by our Saviour to Eternal life; and is sometime called the second death. In this sense, to perish, is to be eternally miserable; to be ever perishing, and yet never perished. And thus, Who ever perished being righteous? Indeed Saint Peter Says, the righteous Are scarcely saved,
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but there is a great deal of differenre between scarcely, and almost: Though he is scarcely saved, that is, not without great difficulty, yet he is saved by Gods mercy from this perishing.
but there is a great deal of differenre between scarcely, and almost: Though he is scarcely saved, that is, not without great difficulty, yet he is saved by God's mercy from this perishing.
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3. But lastly, There is a perishing which is common to the rightcous and the wicked, and thus the righteous as well as the wicked perish, by the miseries of life, and at length by death.
3. But lastly, There is a perishing which is Common to the righteous and the wicked, and thus the righteous as well as the wicked perish, by the misery's of life, and At length by death.
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as well as the bad; nay, more then the bad. That chosen vessel St Paul, reckons a multitude of dangers which befell him in this life, where he tels us, that he was in perills of waters, in perills of robbers, in perills of his own Countrey-men, in perills by the Heathen, in perills in the City, in perills in the Wilderness, in perills in the Sea, in perills among false Brethren;
as well as the bade; nay, more then the bad. That chosen vessel Saint Paul, reckons a multitude of dangers which befell him in this life, where he tells us, that he was in perils of waters, in perils of robbers, in perils of his own Countrymen, in perils by the Heathen, in perils in the city, in perils in the Wilderness, in perils in the Sea, in perils among false Brothers;
when he saith, All flesh shall perish together, and men shall turn again unto dust. And this our Prophet intends, when he saith, the righteous perisheth.
when he Says, All Flesh shall perish together, and men shall turn again unto dust. And this our Prophet intends, when he Says, the righteous Perishes.
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1. It is a perishing, though not NONLATINALPHABET, yet NONLATINALPHABET, in reality, yet appearance; though not secundum rei veritatem, according to the verity of the thing, yet secundum communem sensum, according to the opinion of the vulgar. When any man dyeth, whether good or bad, he seemeth as one that were perished. And though (as our blessed Saviour telleth us) all live to God, yet as Musculus glosseth upon the text, In mundi judicio, in the judgment of the world, they perish.
1. It is a perishing, though not, yet, in reality, yet appearance; though not secundum rei veritatem, according to the verity of the thing, yet secundum communem sensum, according to the opinion of the Vulgar. When any man Dies, whither good or bad, he seems as one that were perished. And though (as our blessed Saviour Telleth us) all live to God, yet as Musculus Glosseth upon the text, In mundi Judicio, in the judgement of the world, they perish.
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2. It is a perishing, though not absolutè, yet respectivè, absolutely yet respectively; it is a perishing as to this world. When any man dieth, as well righteous as wicked, he so perisheth, as that he shall never again live here:
2. It is a perishing, though not absolutè, yet respectivè, absolutely yet respectively; it is a perishing as to this world. When any man Dieth, as well righteous as wicked, he so Perishes, as that he shall never again live Here:
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As the providence of God in nature, hath made those members double, which are most usefull, as the eyes, ears, hands, and feet, that if one fail, the other may supply; so the wisdome of God in Scripture, hath coupled Phrases together, that if the one be obscure, the other may explain; If the one be harsh, the other may molisie it. It is so here;
As the providence of God in nature, hath made those members double, which Are most useful, as the eyes, ears, hands, and feet, that if one fail, the other may supply; so the Wisdom of God in Scripture, hath coupled Phrases together, that if the one be Obscure, the other may explain; If the one be harsh, the other may molisie it. It is so Here;
whereas that phrase of perishing is somewhat dark and rugged, here is another word, taking away, which seryeth very much to qualisie and illustrate it.
whereas that phrase of perishing is somewhat dark and rugged, Here is Another word, taking away, which seryeth very much to qualisie and illustrate it.
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Calvin reads it Colliguntur, mercifull men are gathered. Death seemeth to be a scattering, and so a perishing, but indeed it is a gathering, when men die, especially good men, they are gathered. So that in this sense it is a great allay to the bitterness of the other word perisheth.
calvin reads it Colliguntur, merciful men Are gathered. Death seems to be a scattering, and so a perishing, but indeed it is a gathering, when men die, especially good men, they Are gathered. So that in this sense it is a great allay to the bitterness of the other word Perishes.
2. Lapide with others-read it auferuntur, with which our translation agreeth, are taken away, and no doubt it is the most genuine rendring of the word in this place,
2. Lapide with others-read it auferuntur, with which our Translation agreeth, Are taken away, and no doubt it is the most genuine rendering of the word in this place,
since this Hebrew word, where it signifieth to gather, is usually joyned with the Preposition signifying to, whereas here in the very next clause it is joyned with a Preposition signifying from, and therefore most fitly translated, taken away.
since this Hebrew word, where it signifies to gather, is usually joined with the Preposition signifying to, whereas Here in the very next clause it is joined with a Preposition signifying from, and Therefore most fitly translated, taken away.
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1. In general, by taking away, is meant dying, obitus, abitus, death is often called a going away, a departure, and thus it mollifieth the former word, perisheth, letting us see that it is not an extinction, but only a remotion, an abolition, but an ablation; when we die, we do not cease to be at all, only we change our place, and are taken away out of this world.
1. In general, by taking away, is meant dying, Obitus, Abitus, death is often called a going away, a departure, and thus it mollifieth the former word, Perishes, letting us see that it is not an extinction, but only a remotion, an abolition, but an ablation; when we die, we do not cease to be At all, only we change our place, and Are taken away out of this world.
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2. More particularly, by taking away is meant a violent death, a dying, when in course of nature a man might have lived long; it is one thing for a candle to go out of it self, and another to be blown out by the wind; it is one thing for a flower to wither, and another to be blasted; it is one thing for a tree to fall, and another to be plucked up by the roots:
2. More particularly, by taking away is meant a violent death, a dying, when in course of nature a man might have lived long; it is one thing for a candle to go out of it self, and Another to be blown out by the wind; it is one thing for a flower to wither, and Another to be blasted; it is one thing for a tree to fallen, and Another to be plucked up by the roots:
1. That righteous and mercifull men perish, and are taken away by death. Indeed it is said of Enoch, God took him that he should not see death, so was Eliah; and had God so pleased, he might have exempted all righteous men from death, but then neither his power in raising them to life, would have been so illustrious, nor their faith and hope in believing and expecting a Resurrection, so conspicuous, in which latter respect the Father saith well, that had good men been priviledged from death, Carni quidem faelicitas adderetur, adimeretur autem fidei fortitudo, though it might have been some kind of advantage to the frailty of our flesh, yet it would much have detracted from the strength of out faith: In great wisdome therefore hath God so ordered it, that righteous and mercifull men,
1. That righteous and merciful men perish, and Are taken away by death. Indeed it is said of Enoch, God took him that he should not see death, so was Elijah; and had God so pleased, he might have exempted all righteous men from death, but then neither his power in raising them to life, would have been so illustrious, nor their faith and hope in believing and expecting a Resurrection, so conspicuous, in which latter respect the Father Says well, that had good men been privileged from death, Carni quidem faelicitas adderetur, adimeretur autem fidei fortitudo, though it might have been Some kind of advantage to the frailty of our Flesh, yet it would much have detracted from the strength of out faith: In great Wisdom Therefore hath God so ordered it, that righteous and merciful men,
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Indeed our Saviours assertion is universall, He that keepeth my sayings shall not see death, but he meaneth the second death; and so else where he explaineth himself,
Indeed our Saviors assertion is universal, He that Keepeth my sayings shall not see death, but he means the second death; and so Else where he Explaineth himself,
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True it is, Solomon tells us, that righteousness delivereth from death, but it is from the evil, not from the being of death, death indeed is an advantage to a good man,
True it is, Solomon tells us, that righteousness Delivereth from death, but it is from the evil, not from the being of death, death indeed is an advantage to a good man,
yet still die he must: But this is not all which the Prophet here intends, since this perishing and taking away by death, being that which is appointed for all, seemeth not to be a matter of much lamentation; and therefore th•t which no doubt is further aimed at in these expressions, is,
yet still die he must: But this is not all which the Prophet Here intends, since this perishing and taking away by death, being that which is appointed for all, seems not to be a matter of much lamentation; and Therefore th•t which no doubt is further aimed At in these expressions, is,
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it is that which Malefactors are sentenced to by the justice of the Judge; but yet withall it is that which may and sometimes doth befall Gods own servants; nay which is more strange, and yet is many times true, the righteous are taken away, whilest the wicked remain. Solomon observed it in his time, There is a just man that perisheth in his righteousness, and there is a wicked man that prolongeth his life in his wickedness;
it is that which Malefactors Are sentenced to by the Justice of the Judge; but yet withal it is that which may and sometime does befall God's own Servants; nay which is more strange, and yet is many times true, the righteous Are taken away, whilst the wicked remain. Solomon observed it in his time, There is a just man that Perishes in his righteousness, and there is a wicked man that prolongeth his life in his wickedness;
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wicked men never want malice in their hearts, and sometimes (through divine permission) have power in their hands to take away the liberties, estates, and lives of the righteous. One of the first good men that was in the world began this bitter cup, which many both men of God and other godly men have since pledged. It was the complaint of the Church in the Old Testament, and St. Paul taketh it up as most truly applicable to the Church of the New, For thy sake we are killed all the day long,
wicked men never want malice in their hearts, and sometime (through divine permission) have power in their hands to take away the Liberties, estates, and lives of the righteous. One of the First good men that was in the world began this bitter cup, which many both men of God and other godly men have since pledged. It was the complaint of the Church in the Old Testament, and Saint Paul Takes it up as most truly applicable to the Church of the New, For thy sake we Are killed all the day long,
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That good men may have occasion of exercising and manifesting many graces particularly, the length of their patience; the height of their courage; and the depth of their charity. When a man endureth to the end, suffering even death it self, patience hath its perfect work. That's a Resolution indeed which maketh a man faithfull to the death, and enableth him to look upon its pale visage with confidence. There cannot be greater charity then to forgive my enemy; especially when he persecuteth me to the death. So that when righteous men perish violently, their graces flourish gloriously.
That good men may have occasion of exercising and manifesting many graces particularly, the length of their patience; the height of their courage; and the depth of their charity. When a man Endureth to the end, suffering even death it self, patience hath its perfect work. That's a Resolution indeed which makes a man faithful to the death, and enableth him to look upon its pale visage with confidence. There cannot be greater charity then to forgive my enemy; especially when he persecuteth me to the death. So that when righteous men perish violently, their graces flourish gloriously.
That hereby righteous men may be fully conformable to the righteous one, the Messiah, concerning whom this Prophet foretelleth that he should be cut off (as the tree is by the ax) from the land of the living. And in respect of which the Apostle chargeth those Jews, that by wicked hands they had taken and slain him.
That hereby righteous men may be Fully conformable to the righteous one, the Messiah, Concerning whom this Prophet foretelleth that he should be Cut off (as the tree is by the ax) from the land of the living. And in respect of which the Apostle charges those jews, that by wicked hands they had taken and slave him.
Finally, That by so perishing, the Religion which they profess, may be honoured, and the God whom they serve, glorified. Since though both these are in some measure effected by doing well, and living uprightly, yet much more by suffering ill, and dying cheerfully in a righteous cause.
Finally, That by so perishing, the Religion which they profess, may be honoured, and the God whom they serve, glorified. Since though both these Are in Some measure effected by doing well, and living uprightly, yet much more by suffering ill, and dying cheerfully in a righteous cause.
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1. That certainly there is another world besides this, wherein a difference shall be put between the righteous and the wicked; between him that feareth God, and him that feareth him not. Here the righteous perish as well as the wicked; nay, the righteous perish, and the wicked prosper, and the mercifull are taken away by the wicked. But shall it be so alwaies? Will not the Judge of all the world do right? Will there not be a Reward for the righteous? Yes doubtless. And since in this world all things fall alike to all,
1. That Certainly there is Another world beside this, wherein a difference shall be put between the righteous and the wicked; between him that fears God, and him that fears him not. Here the righteous perish as well as the wicked; nay, the righteous perish, and the wicked prosper, and the merciful Are taken away by the wicked. But shall it be so always? Will not the Judge of all the world do right? Will there not be a Reward for the righteous? Yes doubtless. And since in this world all things fallen alike to all,
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and for the most part it fareth better with the wicked then the godly, it necessarily followeth that there is a state after death, wherein the righteous judgment of God in punishing the wicked, who now prosper, and recompensing the righteous, who now perish, shall be made manifest.
and for the most part it fareth better with the wicked then the godly, it necessarily follows that there is a state After death, wherein the righteous judgement of God in punishing the wicked, who now prosper, and recompensing the righteous, who now perish, shall be made manifest.
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They must perish at last by a natural, they may be taken away soon by a violent death; and when they perish, all ability and opportunity will be taken away of doing good works, either of piety or pitty, justice or mercy. Oh then,
They must perish At last by a natural, they may be taken away soon by a violent death; and when they perish, all ability and opportunity will be taken away of doing good works, either of piety or pity, Justice or mercy. O then,
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how great industry and celerity is needfull in putting forth themselves to the utmost for God, their souls, their Brethren whilest they live! that they may do much in a little time, according to that sage advice of the wise man, Whatsoever thy hand findeth to do, do it with thy might, for there is no work,
how great industry and celerity is needful in putting forth themselves to the utmost for God, their Souls, their Brothers whilst they live! that they may do much in a little time, according to that sage Advice of the wise man, Whatsoever thy hand finds to do, do it with thy might, for there is no work,
3. That sowing in righteousness, and reaping in mercy, they would not be discouraged from the apprehension of this perishing and taking away. I am afraid such thoughts as these do sometimes arise in the minds of men:
3. That sowing in righteousness, and reaping in mercy, they would not be discouraged from the apprehension of this perishing and taking away. I am afraid such thoughts as these do sometime arise in the minds of men:
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since I can but die at last? But far be such reasonings from wise and righteous men, especially when we consider how great a mercy the very perishing of the righteous, and taking away of the mercifull is;
since I can but die At last? But Far be such reasonings from wise and righteous men, especially when we Consider how great a mercy the very perishing of the righteous, and taking away of the merciful is;
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There are (according to the known distinction of the Schooles) two sorts of evil, the one of sin, and the other of punishment; and it is true in reference to both.
There Are (according to the known distinction of the Schools) two sorts of evil, the one of since, and the other of punishment; and it is true in Referente to both.
1. When righteous men die, they are taken away from the evil of sin, into which they are prone to fall, so long as they live. Nusquam tuta est humana fragilitas, saith St. Herome, Humane frailty is never safe. In this world we are continually assaulted, and sometimes captivated; but death puts us out of all danger; we shall be tempted no longer, and sinne no more.
1. When righteous men die, they Are taken away from the evil of since, into which they Are prove to fallen, so long as they live. Nusquam Tuta est Humana fragilitas, Says Saint Jerome, Humane frailty is never safe. In this world we Are continually assaulted, and sometime captivated; but death puts us out of all danger; we shall be tempted no longer, and sin no more.
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1. They are taken away from those ordinary personal evils, to which they, with the rest of mankind, are subject in this world. The best men whilest they live here, are exposed to a•hes, paines, sicknesses, losses, crosses;
1. They Are taken away from those ordinary personal evils, to which they, with the rest of mankind, Are Subject in this world. The best men whilst they live Here, Are exposed to a•hes, pains, Sicknesses, losses, Crosses;
Feares removed from their hearts: They rest from their labours, so St. John. They enter into peace; they rest in their beds, so our Prophet in the very next verse.
Fears removed from their hearts: They rest from their labours, so Saint John. They enter into peace; they rest in their Beds, so our Prophet in the very next verse.
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2. But that which is here principally meant, is, that the righteous and mercifull are taken away by death, from some extraordinary and publipue evil of Judgement, which is to come upon the place where they live.
2. But that which is Here principally meant, is, that the righteous and merciful Are taken away by death, from Some extraordinary and publipue evil of Judgement, which is to come upon the place where they live.
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Indeed, this is not alwaies the dispensation of Divine Providence. Sometimes the righteous are taken away in the common calamity, together with the wicked. The fruitfull and barren trees are blown down at once by the same wind of Judgment. Perhaps, good men, have by sinfull complyances, been involved in the national guilt,
Indeed, this is not always the Dispensation of Divine Providence. Sometime the righteous Are taken away in the Common calamity, together with the wicked. The fruitful and barren trees Are blown down At once by the same wind of Judgement. Perhaps, good men, have by sinful compliances, been involved in the national guilt,
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Sometimes the righteous are delivered from the common misery, and yet not taken away by death. Whilest the whole world is overwhelmed with a deluge of waters, Noah is preserved alive in the Ark. When Sodome is to be destroyed, Lot is sent to Zoar: And when Jerusalem is to be overthrowne, the godly are admonished to go to Pella. That Promise in the Psalms, hath been sometimes literally and fully verified in a time of pestilential infection, A thousand shall fall on thy right hand, and ten thousand on thy left,
Sometime the righteous Are Delivered from the Common misery, and yet not taken away by death. Whilst the Whole world is overwhelmed with a deluge of waters, Noah is preserved alive in the Ark When Sodom is to be destroyed, Lot is sent to Zoar: And when Jerusalem is to be overthrown, the godly Are admonished to go to Pella. That Promise in the Psalms, hath been sometime literally and Fully verified in a time of pestilential infection, A thousand shall fallen on thy right hand, and ten thousand on thy left,
Thus God dealt with Josiah that good King, before the captivity of Israel: St. Austin (that godly Father) before the destruction of Hippo; and Luther that eminent Dr. before the devastation of Germany.
Thus God dealt with Josiah that good King, before the captivity of Israel: Saint Austin (that godly Father) before the destruction of Hippo; and Luther that eminent Dr. before the devastation of Germany.
Before I go any further, it will not be amiss to take notice how this truth unfolds the riddle, and cleareth the seeming injustice of Divine Proceedings. We ofttimes see, and seeing, wonder; nay, perhaps repine at it, that good men are taken out of, whilest wicked men continue in this world. But surely this can be no just cause of casting any blemish upon Divine Dispensations, when we consider that
Before I go any further, it will not be amiss to take notice how this truth unfolds the riddle, and cleareth the seeming injustice of Divine Proceedings. We ofttimes see, and seeing, wonder; nay, perhaps repine At it, that good men Are taken out of, whilst wicked men continue in this world. But surely this can be no just cause of casting any blemish upon Divine Dispensations, when we Consider that
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So that whilest the wicked mans preservation is a curse, the good mans perishing is a favour. God spareth the one in anger, and taketh away the other in mercy.
So that whilst the wicked men preservation is a curse, the good men perishing is a favour. God spares the one in anger, and Takes away the other in mercy.
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nor sufferers in those ruines, which his justice hath decreed to inflict upon the wicked for their sinnes. This is rendered as the reason why that immature death befell Josiah who was slain in the battell that he might not see the evil which was coming.
nor sufferers in those ruins, which his Justice hath decreed to inflict upon the wicked for their Sins. This is rendered as the reason why that immature death befell Josiah who was slave in the battle that he might not see the evil which was coming.
2. Ut veniat, That the evil may come and be inflicted on the place: for (Beloved) you must know that whilest righteous men live, they are very prevalent with God by their prayers and tears to keep off judgement: Unus homo plus valet orando, quam mille pugnando, one righteous man can do more by prayer, then a thousand by armes. Let me alone saith God to Moses, that my wrath may wax hot against this people, Fatetur se Moysis orationibus teneri, so the gloss: God seemeth to confess that his hands were as it were tied by Moses his Prayer, so that he could not punish that idolatrous people.
2. Ut Veniat, That the evil may come and be inflicted on the place: for (beloved) you must know that whilst righteous men live, they Are very prevalent with God by their Prayers and tears to keep off judgement: Unus homo plus valet Praying, quam mille pugnando, one righteous man can do more by prayer, then a thousand by arms. Let me alone Says God to Moses, that my wrath may wax hight against this people, Fatetur se Moysis orationibus teneri, so the gloss: God seems to confess that his hands were as it were tied by Moses his Prayer, so that he could not Punish that idolatrous people.
I can do nothing (said the Angel to Lot) whilest thou art here, Good men stand in the gap to turn away the wrath of God from the Nation where they live:
I can do nothing (said the Angel to Lot) whilst thou art Here, Good men stand in the gap to turn away the wrath of God from the nation where they live:
and therefore when God is resolved, and the time prefixed is accomplished, that he will destroy a people, he suffereth the wicked to fill up the measure of their sinnes, by killing his servants: or else he appoints some other meanes by which they are removed out of this world from the evil to come.
and Therefore when God is resolved, and the time prefixed is accomplished, that he will destroy a people, he suffers the wicked to fill up the measure of their Sins, by killing his Servants: or Else he appoints Some other means by which they Are removed out of this world from the evil to come.
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Certain it is, that when God cuts off any righteous ones betimes, or permits them to be cut off by their bloody enemies, though these do it in malice, he suffers it in love. For (tell me) is it not a mercy to be put into a safe harbour, before the stormy tempest arise? To get into the House, before the thunder and lightning rain, and hail fall? This is Gods design in taking away his Servants,
Certain it is, that when God cuts off any righteous ones betimes, or permits them to be Cut off by their bloody enemies, though these do it in malice, he suffers it in love. For (tell me) is it not a mercy to be put into a safe harbour, before the stormy tempest arise? To get into the House, before the thunder and lightning rain, and hail fallen? This is God's Design in taking away his Servants,
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and therefore they have reason to bid death welcome. Indeed, the strongest consolation against death, is the consideration of the terminus ad quem, to what the righteous are taken, even that good, and bliss, and glory to come. They are taken to an innumerable company of Angels, to the spirits of the just men made perfect. They are taken to a Palace of Glory; a Paradise of Pleasure; and a Mansion of Eternity. Finally, they are taken to the Beatifical Vision of the face of God, and the full fruition of his glorious presence. But withall it is confortable to reflect on the terminus a quo, from what they are taken, from the evil, misery, and calamity to come, upon the place where, and people among whom they lived.
and Therefore they have reason to bid death welcome. Indeed, the Strongest consolation against death, is the consideration of the terminus ad Whom, to what the righteous Are taken, even that good, and bliss, and glory to come. They Are taken to an innumerable company of Angels, to the spirits of the just men made perfect. They Are taken to a Palace of Glory; a Paradise of Pleasure; and a Mansion of Eternity. Finally, they Are taken to the Beatifical Vision of the face of God, and the full fruition of his glorious presence. But withal it is comfortable to reflect on the terminus a quo, from what they Are taken, from the evil, misery, and calamity to come, upon the place where, and people among whom they lived.
Hence it is, that they are not only glad of, but many times very active in taking away the righteous. They do not account themselves safe whilest the godly are among them But oh what fools are they, and how grossly deceived! Rejoyce not against me, O mine enemy, saith the Church. So may every Sonne of the Church. Little cause have the wicked to rejoyce: Nay, instead of laughing they have more cause to weep, when the righteous are taken away.
Hence it is, that they Are not only glad of, but many times very active in taking away the righteous. They do not account themselves safe whilst the godly Are among them But o what Fools Are they, and how grossly deceived! Rejoice not against me, Oh mine enemy, Says the Church. So may every Son of the Church. Little cause have the wicked to rejoice: Nay, instead of laughing they have more cause to weep, when the righteous Are taken away.
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For if the righteous be taken away from, it must needs follow that their taking away, is a sign of evil to come. So that the death of the godly, is a sad Prognostick of the destruction of the wicked. What a wall is to a Town, an hedge to a Field, a pillar to an House, that is a righteous man to the place where he liveth.
For if the righteous be taken away from, it must needs follow that their taking away, is a Signen of evil to come. So that the death of the godly, is a sad Prognostic of the destruction of the wicked. What a wall is to a Town, an hedge to a Field, a pillar to an House, that is a righteous man to the place where he lives.
And therefore as men, when they intend to take the Town, batter the walls; to lay waste the Field, pluck up the hedge; to pull down the House, take away the pillar: So Almighty God, when he designeth to pluck up, to overthrow, and to pull down a Kingdom or a Nation, he first removeth his own Servants.
And Therefore as men, when they intend to take the Town, batter the walls; to lay waste the Field, pluck up the hedge; to pull down the House, take away the pillar: So Almighty God, when he designeth to pluck up, to overthrow, and to pull down a Kingdom or a nation, he First Removeth his own Servants.
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Wicked men look upon the good, as thornes and pricks to offend them, whilest they have more cause to account them as Chariots and Horse-men to defend them.
Wicked men look upon the good, as thorns and pricks to offend them, whilst they have more cause to account them as Chariots and Horsemen to defend them.
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as a courtesie to the good; so an injury to themselves: Though yet such is the blindness of their minds, they will not see; and the hardness of their hearts, that they will not consider it. Which leads me to the
as a courtesy to the good; so an injury to themselves: Though yet such is the blindness of their minds, they will not see; and the hardness of their hearts, that they will not Consider it. Which leads me to the
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It might be here taken notice of in general, that the sin which the Prophet declaimeth against, is not positive but negative. Not the bloody taking away of righteous ones;
It might be Here taken notice of in general, that the since which the Prophet declaimeth against, is not positive but negative. Not the bloody taking away of righteous ones;
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Indeed, to be an Instrument of, or laugh at the calamity of the godly, making their tears our wine, their ruine our sport, is abhominable. But though we be not in the seat of the scorners, yet if we be not in the posture of mourners, it is justly culpable. Thus Dives is charged by our blessed Saviour, not with oppressing Lazarus, by taking any thing from him, but not relieving him;
Indeed, to be an Instrument of, or laugh At the calamity of the godly, making their tears our wine, their ruin our sport, is abominable. But though we be not in the seat of the Scorner's, yet if we be not in the posture of mourners, it is justly culpable. Thus Dives is charged by our blessed Saviour, not with oppressing Lazarus, by taking any thing from him, but not relieving him;
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in giving something to him. There are sins of omission as well as commission. There are breaches of the negative as well as of the afffirmative Precepts.
in giving something to him. There Are Sins of omission as well as commission. There Are Breaches of the negative as well as of the afffirmative Precepts.
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We sin as well (though not so much) in not doing the good required, as in doing the evil prohibited. Not only the wastfull Steward, but the unprofitable Servant, shall be cast out. The Vine that bringeth sorth no grapes, shall be cut down as well as that which bringeth forth wild grapes. Those whom Christ will at the last day set at his left hand, are not accused with any evil or unjust acts they did,
We sin as well (though not so much) in not doing the good required, as in doing the evil prohibited. Not only the wasteful Steward, but the unprofitable Servant, shall be cast out. The Vine that brings forth no grapes, shall be Cut down as well as that which brings forth wild grapes. Those whom christ will At the last day Set At his left hand, Are not accused with any evil or unjust acts they did,
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To let this go, the sinne in particular reproved, is, not laying to heart, and considering the death of the righteous: Concerning which I shall briefly discover three things;
To let this go, the sin in particular reproved, is, not laying to heart, and considering the death of the righteous: Concerning which I shall briefly discover three things;
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1. The Nature of the sin, what it is, will the better appear, if we observe the Emphasis of the words; the one whereof considering, is an act of the Judgment, weighing things in the ballance of Reason: the other, laying to heart, refers to the affections, Since then any thing is laid to heart, when we are deeply affected with it.
1. The Nature of the since, what it is, will the better appear, if we observe the Emphasis of the words; the one whereof considering, is an act of the Judgement, weighing things in the balance of Reason: the other, laying to heart, refers to the affections, Since then any thing is laid to heart, when we Are deeply affected with it.
These do one infer the other; since what we affect, we take into consideration, and by considering, we come to be affected. Whilest I was musing, the fire kindled, saith David. The consideration of any object, causeth sutable affections; If delightfull, joy, if hurtfull, sorrow, The fault then here characterized, is, that though the righteous were taken away before their eyes, yet they did not lay it to their hearts. And though they could not but take notice, yet they would not consider it;
These do one infer the other; since what we affect, we take into consideration, and by considering, we come to be affected. Whilst I was musing, the fire kindled, Says David. The consideration of any Object, Causes suitable affections; If delightful, joy, if hurtful, sorrow, The fault then Here characterized, is, that though the righteous were taken away before their eyes, yet they did not lay it to their hearts. And though they could not but take notice, yet they would not Consider it;
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2. These righteous and mercifull ones, did not die a natural death, but were taken away, when yet they might have lived (in course of nature) many yeares longer;
2. These righteous and merciful ones, did not die a natural death, but were taken away, when yet they might have lived (in course of nature) many Years longer;
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3. This taking away the righteous by death, did portend no lesse then ruine and misery to come, and that upon themselves: And yet they were so stupid as not to consider it.
3. This taking away the righteous by death, did portend no less then ruin and misery to come, and that upon themselves: And yet they were so stupid as not to Consider it.
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There is none righteous. By which phrase is intimated, though not a nullity, yet a paucity; not one of many were sensible of the losse, a spiritual Lethargy had seized upon the most, and the disease was become Epidemical.
There is none righteous. By which phrase is intimated, though not a nullity, yet a paucity; not one of many were sensible of the loss, a spiritual Lethargy had seized upon the most, and the disease was become Epidemical.
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1. In regard of God, it argueth want of Piety. Almighty God hath placed us in this world, as upon a Theater, that we might take notice of the various passages of his Providence. So that not to regard his works and consider the operation of his hands, cannot but highly provoke him.
1. In regard of God, it argue want of Piety. Almighty God hath placed us in this world, as upon a Theater, that we might take notice of the various passages of his Providence. So that not to regard his works and Consider the operation of his hands, cannot but highly provoke him.
Indeed, they are equally bad, not to regard the sounding of his word in our eares, and not to observe the appearances of his works in our eyes. Among his many Providential works, none more observable then the taking away of the mercifull. For certainly,
Indeed, they Are equally bade, not to regard the sounding of his word in our ears, and not to observe the appearances of his works in our eyes. Among his many Providential works, none more observable then the taking away of the merciful. For Certainly,
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if a sparrow fall not to the ground, much less doth a Saint, without Divine permission. If the hairs of his head are numbered, surely his head cannot be taken off, without a special Providence. Indeed, the perishing of a righteous man, is a work at once, both of Gods mercy and Judgment. Mercy to him, Iudgment to the wicked. And not to consider such a work, so as to lay it to heart, must needs be a great sin against him.
if a sparrow fallen not to the ground, much less does a Saint, without Divine permission. If the hairs of his head Are numbered, surely his head cannot be taken off, without a special Providence. Indeed, the perishing of a righteous man, is a work At once, both of God's mercy and Judgement. Mercy to him, Judgement to the wicked. And not to Consider such a work, so as to lay it to heart, must needs be a great since against him.
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And especially to him that is persecuted to the death. We may observe among beasts, (even swine) a sympathy; so that when one is killed, the rest are troubled: And shall there not be among men? Didicimus cum homines simus alienis calamitatibus moveri, nothing more humane, then to be moved with compassion towards them that are under sufferings. So that it is not only impiety, but inhumanity.
And especially to him that is persecuted to the death. We may observe among beasts, (even Swine) a Sympathy; so that when one is killed, the rest Are troubled: And shall there not be among men? Didicimus cum homines Simus alienis calamitatibus moveri, nothing more humane, then to be moved with compassion towards them that Are under sufferings. So that it is not only impiety, but inhumanity.
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3. In regard of the persons themselves, it argueth want of wisdome. When the righteous perish, and mercifull men are taken away, it is a losse to them who remain. They loose the light of their good Example, the benefit of their Prayers. And should not this be considered? Nay, it is not only a losse, but (as hath been already expressed) it is a dolefull presage of ruine:
3. In regard of the Persons themselves, it argue want of Wisdom. When the righteous perish, and merciful men Are taken away, it is a loss to them who remain. They lose the Light of their good Exampl, the benefit of their Prayers. And should not this be considered? Nay, it is not only a loss, but (as hath been already expressed) it is a doleful presage of ruin:
And shall it not be laid to heart? So that it argueth a sensless stupidity not to consider what is so much our own concernment. By all which it appeareth an impious, an inhumane, and unnatural sinne which our Prophet bemoaneth,
And shall it not be laid to heart? So that it argue a senseless stupidity not to Consider what is so much our own concernment. By all which it appears an impious, an inhumane, and unnatural sin which our Prophet bemoaneth,
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when he saith, The righteous perisheth, and no man layeth it to heart, and mercifull men are taken away, none considering that the righteous are taken away from the evil to come.
when he Says, The righteous Perishes, and no man Layeth it to heart, and merciful men Are taken away, none considering that the righteous Are taken away from the evil to come.
Solomon the wise, seemeth to promise himself, that when the living are in the house of mourning, they will lay it to heart. And if we ought to lay to heart the death of any, much more of righteous men:
Solomon the wise, seems to promise himself, that when the living Are in the house of mourning, they will lay it to heart. And if we ought to lay to heart the death of any, much more of righteous men:
Though the Sun is not much observed by us whilest it shineth, yet if it be in an Eclipse, who doth not take notice of it? Oh, let not the Eclipse, and much lesse the setting of any of Gods eminent servants passe by unregarded! Let us then consider and lay to heart the death of the righteous,
Though the Sun is not much observed by us whilst it shines, yet if it be in an Eclipse, who does not take notice of it? O, let not the Eclipse, and much less the setting of any of God's eminent Servants pass by unregarded! Let us then Consider and lay to heart the death of the righteous,
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1. Recordando, by keeping a Register of the death of the Godly in all ages, but chiefly in the age wherein we live; both as to the quality of the Persons, and the manner of their death.
1. Recordando, by keeping a Register of the death of the Godly in all ages, but chiefly in the age wherein we live; both as to the quality of the Persons, and the manner of their death.
4. Preparando, by fitting our selves for that evil which their death foretells, that whilest the simple passe on and are punished, we may like prudent men fore see the evil, and hide our selves: or rather God may hide us, either by preserving us in it, or by taking us away (as he hath other of his servants) before the vengeance come.
4. Preparando, by fitting our selves for that evil which their death foretells, that whilst the simple pass on and Are punished, we may like prudent men before see the evil, and hide our selves: or rather God may hide us, either by preserving us in it, or by taking us away (as he hath other of his Servants) before the vengeance come.
And now (Beloved) least I and you should be guilty of the sinne, against which my text declaimeth, give me leave in a few words to put you in mind of the death of that righteous and mercifull man of God, who hath been lately taken from us.
And now (beloved) least I and you should be guilty of the sin, against which my text declaimeth, give me leave in a few words to put you in mind of the death of that righteous and merciful man of God, who hath been lately taken from us.
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But I trust none will be offended, if I take notice of the manner of his death; The righteous (saith Solomon) is as bold as a Lyon. And again, The righteous hath hope in his death.
But I trust none will be offended, if I take notice of the manner of his death; The righteous (Says Solomon) is as bold as a lion. And again, The righteous hath hope in his death.
And surely, it was the confidence of a well led life, that made him so meekly bold, humbly confident at his death; the righteousness of his way, which filled him with cheerfulness at his end. Of all acts of mercy, none greater then the remitting injuries, and forgiving enemies: and how great a measure he had of this grace, those charitable lines which were read at his Funerall, and the sweet words he uttered on the Scaffold, abundantly testifie. I want both time and tongue, to give you a Narrative of his life, which was a constellation of many bright Stars, many excellent Graces which were obvious to all that knew him throughout the whole course of his conversation. This righteous and mercifull man is now perished from the earth, and taken away from us;
And surely, it was the confidence of a well led life, that made him so meekly bold, humbly confident At his death; the righteousness of his Way, which filled him with cheerfulness At his end. Of all acts of mercy, none greater then the remitting injuries, and forgiving enemies: and how great a measure he had of this grace, those charitable lines which were read At his Funeral, and the sweet words he uttered on the Scaffold, abundantly testify. I want both time and tongue, to give you a Narrative of his life, which was a constellation of many bright Stars, many excellent Graces which were obvious to all that knew him throughout the Whole course of his Conversation. This righteous and merciful man is now perished from the earth, and taken away from us;
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but so, as that I have good reason to believe he is removed to that place of bliss, where he enjoyeth the society of Saints and Angels; yea, of God himself.
but so, as that I have good reason to believe he is removed to that place of bliss, where he Enjoyeth the society of Saints and Angels; yea, of God himself.
We can no longer enjoy him, but (I hope) we shall not forget him; especially not you (my Brethren) among whom he hath spent his paines, and exhausted his strength, to do your souls Good.
We can no longer enjoy him, but (I hope) we shall not forget him; especially not you (my Brothers) among whom he hath spent his pains, and exhausted his strength, to do your Souls Good.
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Do you (I beseech you) consider and remember how often you have beheld him in this holy Mount: how many wholesome Reproofs, Counsels, and Comforts you have heard from him,
Do you (I beseech you) Consider and Remember how often you have beheld him in this holy Mount: how many wholesome Reproofs, Counsels, and Comforts you have herd from him,
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whilest me thinketh he saith to us this day in the words of his Saviour, Weep not for me (I am taken away from the evil to come) but weep for your selves, upon whom evil is likely to come,
whilst me Thinketh he Says to us this day in the words of his Saviour, Weep not for me (I am taken away from the evil to come) but weep for your selves, upon whom evil is likely to come,
that this dolefull losse may be an occasion of our sorrowfull Repentance, and that Repentance may prevail with God to avert those Judgments which hang over us, to continue his faithfull Labourers among us,
that this doleful loss may be an occasion of our sorrowful Repentance, and that Repentance may prevail with God to avert those Judgments which hang over us, to continue his faithful Labourers among us,
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